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AUTHOR: 


PRESTON, KEITH 


TITLE: 


STUDIES IN THE DICTION 
OF SERMO AMATORIUS 


PLACE: 


[CHICAGO] 


DATE: 


1916 





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Studies in the Diction of the 
Sermo Amatorius in 
Roman Comedy 


A DISSERTATION 
SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF ARTS AND 
LITERATURE IN CANDIDACY FOR THE DEGREE OF 
DOCTOR OF PHILOSOPHY 


DEPARTMENT OF LATIN) 


BY 


KEITH PRESTON 


A Private Edition 
Distributed by 
The University of Chicago Libraries 
1916 





Che University of Chiragu 


Studies in the Diction of the 
sermo Amatorius in 
Roman Comedy 


A DISSERTATION 
SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF ARTS AND 
LITERATURE IN CANDIDACY FOR THE DEGREE OF 


DOCTOR OF PHILOSOPHY 
(DEPARTMENT OF LATIN) 





BY 
KEITH PRESTON 





A Private Edition 
Distributed by 
The University of Chicago Libraries 
1916 





PREFACE 


The Collegiate Press MPANY | These studies in the Sermo Amatorius of Roman Comedy were under- 
GEORGE BANTA PUBLISHING CO} | 


nei pling ce taken at the suggestion of Professor Henry W. Prescott, of the Univer- 
sete sity of Chicago. I am indebted to him for constant aid and criticism 


at all stages of my work. 





INTRODUCTION 


The sermo amatorius of Roman Comedy has been by no means 
neglected by modern scholars, though it has been studied chiefly for 
what it might contribute to the history of Elegy. Scholars have en- 
deavored to settle the important question as to whether Roman Elegy 
was an original type by comparing parallels, largely erotic, drawn from 
the comic fragments, Menander, the Palatine Anthology, Lucian, 
Alciphron, Philostratus, Aristaenetus, and the Scriptores Erotici on the 
one side, and Roman Comedy and Elegy on the other. It is perhaps 
open to question whether the main point at issue has been settled deci- 
sively, but these studies have at least resulted in clearly demonstrating 
the Greek sources for most of the erotic material in Plautus, Terence, 
and the elegiac poets. Most of the more important parallels have been 
noted, and literary relationships at least partially established. 

In my detailed study of erotic diction in Roman Comedy 1 have, 
of course, been greatly indebted to previous studies of the sort mentioned 
above. Among these, Leo, in his many contributions to this subject, 
has been most suggestive. In addition to the sections in his Plautinische 
Forschungen to which I have so frequently referred, I have found his 
review of Rothstein’s Propertius (Gétt. G. A., 1898, p. 746) full of 
hints. The dissertations of Volkmar Hoelzer! and Maximilian Heine- 
mann’ have been particularly helpful. 

In the introductory chapters of his erotic lexicon to Ovid, Tibullus, 
and Propertius, René Pichon has drawn some interesting comparisons 
between the Greek erotic vocabulary, and the erotic diction of Roman 
Elegy and Comedy. There seemed to be room for a closer study of the 
erotic portions of Roman Comedy, such study to be devoted primarily 
to diction. The existence of a Greek background for Comedy may be 
taken as proved. My main idea has been to see how far this background 
might contribute to the closer interpretation of words and phrases in the 
erotic vocabulary of Plautus and Terence. My first task was to collect 
the Greek erotic vocabulary from sources already indicated, and deter- 
mine, so far as possible, what words were technical; I have not confined 
my Greek parallels entirely to those authors that could be placed in an 
immediate relation to Comedy, though it has been my aim to do so 


*De Poesi Amatoria a Comicis Atticis exculta ab elegiacis imitatione expressa, 
Marburg, 1899. 


*Epistulae Amatoriae quomodo cohaereant cum Elegiis Alexandrinis, Strassburg, 
1910, Vol. XIV, Fasc. 3 of Dissertationes Philologicae Argentoratenses. 





2 STUDIES IN THE DICTION OF THE 

The word for word comparison that I have made 
hould require no defense in principle, 
caution in its application. In 
acing side by side what seemed 


to a large extent. 
of the Greek and Latin sermo s 
and I have endeavored to use all due 
general, I have contented myself with pl 
to be similar or equivalent expressions in the Greek or Latin sermo, 
and have allowed the results to speak for themselves. In some cases 
be stated with a fair degree of certainty that a given word or 
from a Greek original; for a case of this sort cf. 
More often the Greek may only be 
or direct interpretation; 


it may 
phrase came directly 
pernoctare (ravvuxifew) p. 46. 
said to contribute something in atmosphere 
for example, cf. Leo (Gott. G. A., 1898, p. 740) on Propertius 1.1.33 in 
me nostra Venus moctes exercet amaras, Leo compares Aristoph. Lysis. 
764 and context: ἀργαλέας γ᾽ εὖ οἶδ᾽ ὅτι ἄγουσι νύκτας. The fact τῃαΐ ἃ 
word is technical in Latin may often be missed without the evidence 


of the Greek. 
In determining Latin us 


but have included prose writers, nota 
Many words have been discussed solely from 


k did not seem to offer significant com- 


age, I have not stopped with Comedy or 
Elegy, bly Petronius, and other 
poets as late as Martial. 
the Latin side, where the Gree 
parisons. 

In the effort to group my ΠῚ 
tions, which have proved convenie 
‘s devoted to the abstract nouns which figure in t 
an interpretation of Mercator 18 sqq. The sections that follow are 
devoted to different aspects of what I have termed the sermo meretricius. 

I should perhaps say a word as to omissions and inclusions. In my 
treatment of particular rubrics I have not hesitated to refer to the 
Latin Thesaurus, Pichon, or other compilations, for supplementary 
material, where the word under consideration was there adequately 
treated. I have omitted 
interest, or were sufficiently treated in existing lexica or special c 
mentaries. Unfortunately I have not been able to consult all that has 
been written on the sermo amatorius. Among the things that I have 
been unable to consult are several erotic dictionaries, known to me 
only by titles From the comment of others who had these works at 

their disposal I have not been led to believe that my loss was serious. 


3. have consulted the Glossarium Eroticum Linguae Latinae of P. 
Berlin, 1908 (2nd edition). 


aterial I have adopted certain classifica- 
nt, if not convincingly valid. Part I 
he sermo, and is largely 


altogether many words that had no special 
om- 


Pierrugues, 


SERMO AMATORIUS IN ROMAN COMEDY 
I 


In the bod r 
ΠΡ εν, y τε αν composing what we may call the sermo ama 
oman Comedy, no oth ‘ τὰ ὦ 
δ er group 15 more int 
abstract ' BP cresting than those 
int Hi that have to do with the emotions. The querulon d 
introspectiv ? : ὲ 5. an 
τ ae e lov Νὴ of eoiig has a particular fondness for analyzing 
lon, and employs, to this . . 
: 1 . ; 
os ae ee my ai Ne ε end, a Ccurlous diversity of terms. 
a . . ; e ssion may in 7 T . 
cupiditas, terror, etc. The ext ay involve error, aegritudo, 
the catal f | e extreme example of such combinations is 
alogue of vitia that ; . 
- Ἰαΐ occurs in the Μ 
Mercator 18 s I 
assage th : . sqq. In this 
᾿ ie t © reader is at once impressed by the variety of terms, the 
yparent rer εἰ τι τὺ το ν᾽ : : 
a. SS ai their application to the passion of love aad the 
g diiliiculty of exact inte i : oe 
Ἷ } rpretation. A fail ς δὰ alt 
τυ τοδδὰ s : d ure to solve this diffi- 
is, in ai it in some measure accounts for Leo’s contention that the list 
é ar Ν᾿ : : 5 
“at - 1 a mere farrago (cf. Leo crit. notead 1). The passage ha 
iscussed, with particular ; hee ssage has 
ἕ ular attentic he ni 
μερί (Clascicst Phase 1V ition to the grouping of terms, by 
ἐν ΤῸ ology IV.11sq). In this discussion a very s Ree 
tive comparison is drawn betw ieapenl ᾧ y Sugges- 
Tusc. 4.80, wl etween the Mercator passage and Cicero 
sc. 4.80, where many of the saz or ans 
υ Same ter 5 are ° . Ξ 
δέον A coptain Gentiacdio ἡ terms are used in a philosophical 
resemb! simuarity, in point of diction, is evident, and this 
=e ) c “Ἢ 
aes ance need not be thought of as entirely accidental The εἰ 
᾿ : Ed, ? ose 
τῆ omewhat artificial analysis of love that we find in Plautus. and 
some extent, in T ee 5, an 
Renn , In Terence also, is singular in a Roman comic poet; 
> rer “ ea ase me Cc . 
ohilo we few of the words employed suggest the vocabulary of 
SODNY. ἘΞ ᾿ ᾿ - e = = baste Vy 
aR τς - he words represent, in Cicero, definite equivalents 
> Greek phil osophical vocal ὃ 
. é abulary 
is not possible for Comedy y, but so direct a comparison 
dence afforded | -omedy. It does seem likely, on the internal evi 
> afforded by such resembl ee ‘al 
: ances ; ι 
ee a δύμμολαν ἐείζοιον es in diction, that Plautus, in the 
5 Ν ΓΙ ΠΟ 7 . x 
Wiad We ok ‘ | ring, with more or less fidelity, his Greek 
18) may not assume that the list of vitia, as found in thi 
original, was lifted bodily from philosophical μύρου Such li oe 
it is true, o ἀμ Σ ao s. Such lists are 
iF pa GF ecinay? occurrence in the philosophers, but the listin 
S and vices ae ἷ ᾽ 
(εἴ. Leo PI we oy of typical persons is also characteristic of Coase 
. aut. sch.? 2 
με ον: wee ie 131). It ought to be added that several of 
philosophi S in this particular list have no exact equivalents in th 
llosop egories. ” - n the 
at pes categories. ΤῸ admit these facts is not to destroy th 
7aiue o > uy ἼΞ . . S Vv e 
cra the philosophical material. After all necessary eee 
ve been made, there remain a number of words that ror ptions 
re very 





4 STUDIES IN THE DICTION OF THE 


neatly with stock terms in the Stoic categories; in most cases, also, 


such a comparison gives to the Latin word a distinctness of meaning 


that was often lacking before. 
The Greek poets of the New Comedy were thoroughly familiar with 


Hellenistic philosophy’ and lampooned it with the more success because 
of this familiarity. Philemon, the author of the “Euzopos, which served 
as a model for Plautus’ Mercator, was a conspicuous example of this 
tendency. His Φιλόσοφοι was directed against the philosophers, and a 
fragment, 85 K., contains a slighting allusion to the φιλοσοφία καινή---φιὰ- 
οσοφίαν καινὴν γὰρ οὗτος φιλοσοφεῖ" πεινῆν διδάσκει καὶ μαθητὰς λαμβάνει 
etc. Other fragments of Philemon, however, show a philosophizing 
tendency on the part of the poet himself, cf. Philemon 92K. 1-4, 88K. 


Whatever the real attitude of these poets toward Stoic tenets, it would 
be strange if their diction were not at times affected by the familiar jargon, 


even consciously, perhaps, in passages of a mock serious character, like 


the Mercator catalogue.’ Hence the philosophical material may be 
supposed to have a distinct value, in such places, to interpret shades of 
meaning and explain juxtapositions. The pages that follow will be 
chiefly concerned with the interpretation of Mercator 18-31. 

Nam amorem haec cuncta vitia sectari solent: 

Cura aegritudo nimiaque elegantia— 

Haec non modo illum qui amat, sed quemque attigit 

Magno atque solido multat infortunio: 

Nec pol profecto quisquam sine grandi malo, 

Prae quam res patitur studuit elegantiae— 

Sed amori accedunt etiam haec quae dixi minus: 

Insomnia, aerumna, error, (et) terror et fuga, 

Ineptia stultitiaque adeo et temeritas(t), 

Incogitantia, excors immodestia, 

Petulantia et cupiditas, malivolentia: 

é6Tnhaeret etiam aviditas, desidia, iniuria, 


20 


‘For fragments alluding to the Stoi 
10; note particularly Theognetus ap. Athen. 
5Leo has noted certain Stoic echoes in Comed 
4 with the citations Capt. 271 (cf. Stich. 120) Trin. 485 sq. Note 
Cist. 60-1 doleo ab animo, doleo ab oculis, doleo ab aegritudine. 


stultitia mea me in maerorem rapit. 
aegritudinem, atque adeo omnem animi mor 


III.104 b (Leo Plaut. Forsch.’ p. 130). 


nasci.” 
6279— inertia L: ineret et iam... . residia. 


cs cf. Susemihl Gesch. d. gr. Lit. d.a.Z. p. 249 n. 


y: cf. Plaut. Forsch.’ p. 130 and note 
also Lambinus on 


Quid dicam, nisi 
Lamb. “Stoicum est hoc. Nam Stoici aiunt omnem 
bum ex stultitia, stultaque opinione 


SERMO AMATORIUS IN ROMAN COMEDY 


Inopia, contumelia et dispendium, 
Multiloquium, parumloquium: 

That the Mercator catalogue is at least not out of keeping with 
the manner of Philemon can best be attested by one of the ἢ al 
already referred to, 92K. roa 

ἀεὶ TO πλουτεῖν συμφορὰς πολλὰς ἔχει 
φθόνον τ᾽ ἐπήρειάν τε καὶ μῖσος πολύ 
πράγματά τε πολλὰ κἀνοχλήσεις μυρίας 
πράξεις τε πολλὰς συλλογάς τε τοῦ βίου. κτλ. 
Aside from the listing tendency, and the introduction of certain abstract 
nouns that appear in the Stoic categories (φθόνος, μῖσος, etc.) this 
fragment is interesting because of the introductory fine ἀεὶ a “ὦ ϊ 
συμφορὰς πολλὰς ἔχει, which is certainly not far removed from the sit 
ductory formula Mercator 18: nam amorem haec cuncta vitia wae 
solent. I am not inclined to believe that the word vitia Mercator 18, 
represents any technical equivalent in Greek, despite he ἕως that it . 
technical in Cicero.’ Vitia is a natural Latin equivalent for any τοῖν 
representing unfavorable consequences. Propertius calls lovea vitium IL1 
65 hoc si quis vitium poterit mihi demere, etc., where the word is e eo 
lent to morbus (νόσημα), cf. Rothstein ad 1.; vitium is a failing or pe 
Prop. 11.22.17, and a blemish or stain, apparently, Prop. III ty 5 per te 
lunguntur, per te solvuntur amantes, tu vitium ex animo ἀδως cf ie 
macula Plaut. Poen. 198. The only other list of vitia or conconibanta 
of love is found Eunuchus 59 sq. in amore haec omnia insunt vitia: 
iniluriae, suspiciones, inimicitiae, indutiae, bellum, pax rursum. If νὰ 
were to look for a philosophical parallel ἁμαρτία would ache s be 
nearest to the sense, cf. V. Arnim o. c. 468, Plutarch de virtute ak 
ἐν 10 p. 449 d πᾶν μὲν γὰρ πάθος ἁμαρτία κατ᾽ αὐτούς ἐστι καὶ πᾶς ὁ λυ- 
πούμενος ἢ φοβούμενος ἢ ἐπιθυμῶν ἁμαρτάνει but a neutral expression such as 
συμφοραί, for example, is more likely in Mercator 18 and Eunuch. 59 
Comparisons are much more suggestive in connection with the rarticule 
vitia that follow; for convenience, I shall examine these i cd] y 
the order of occurrence. ice 
| Aegritudo (Mercator 19) is used in Cicero to render the Stoic Avr 
Cic. fin. III.35 (=V. Arnim III.381) omnes eae (perturbationes) ape 
_ 7Cf. me Tusc. IV.30 (V. Arnim Frag. Stoic. 11.425) vitia enim adfectiones sunt 
aS! perturbationes autem moventes. Also Tusc. IV.10. (V. Arnim 424) ex per- 
yus autem primum morbi conficiuntur quae vocant illi νοσήματα eaque 





6 STUDIES IN THE DICTION OF THE SERMO AMATORIUS IN ROMAN COMEDY 7 


aegritudo, formido, libido, quamque aegritudinem in animo tamquam aegrotationem in corpore. The same 


genere quattuor . 
Stoici ἡδονήν appellant; cf. also Melcher Chrysippus’ 


Lehre von den Affekten p. 23 sq. This fourfold division of the emo- 
tions is Stoic, cf. Zeno ap. Diog. Laér. VII.110 (=V. Arnim 1.211) 
gnow . . . « νων ev τῷ περὶ παθῶν εἶναι γένη τέτταρα, λύπην, 
φόβον, ἐπιθυμίαν, ἡδονήν, Aristo=V. Arnim 1.370 (Clemens Alex. Stromat. 
II.20 p. 195 Sylb., Vol. I.p. 486 Pott.) dev, ὡς ἔλεγεν ᾿Αρίστων, πρὸς ὅλον 


τὸ τετράχορδον, ἡδονὴν λύπην φόβον ἐπιθυμίαν κτὰ. For Chrysippus mater- 
ial cf. V. Arnim III.377-420. The general terms aegritudo (λύπη) painful anticipation. For the former meaning cf. Adelphoe 312 ut ego 
δ pat x < 5 


formido (φόβος) are used to include a variety of emotions which are hanc iram ..evomam omnem, dum aegritudo haec est recens; Curc. 223-5 
further listed and defined? in a somewhat arbitrary manner.’ This 5] recte facias, Phaedrome, auscultes mihi atque istam exturbes ex 
Stoic tendency to subdivide and classify and collect more or less related animo aegritudinem. paves, parasitus quia non rediit; here for aegritudo 
terms in lists and catalogues may partly account for a like tendency in one might substitute cura (φροντίς), properly a subhead of aegritudo 
Comedy. (for the ΗΝ subheads of aegritudo [λύπη] cf. particularly Von Arnim 

Aegritudo in Cicero is not ordinarily coupled with words which it Π.414, 415). But nice philosophical distinctions are naturally not 
properly includes. It may be used in the generalizing plural to indicate observed in Comedy. Thus aegritudo is occasionally coupled with what 
the several varieties of aegritudo: Tusc. 1.80 aegritudines irae libidines. are ‘Properly subheads under the main term: cf. Thesaurus Linguae 
The antithesis between aegritudo (λύπη) and gaudium, laetitia (ἡδονή) : Latinae, I.952.60 sq., Lodge, 5. v. So with maeror Stich. 215, cura 
is sharply drawn fin. 1.57 tum fit ut aegritudo sequatur si illa mala sint, 


laetitia si bona, fin. I.56 non placet detracta voluptate 


reason apparently dictates the preference for aegritudo in Comedy 
where the conception of love as a disease!" is exceedingly common Ate 
seems to go beyond mere metaphor. The lover’s mind is ailing: Ter 
And. 559 animus aegrotus, ibid. 309. The loved one is the only οδ σεν: 
Cist. 74 si medicus veniat qui huic morbo facere medicinan™ soba 

As used in Comedy, aegritudo, the general term, includes a variety 
of painful emotions which range from grief or vexation to anxiety or 


Merc. 19 cura aegritudo. Such synonyms as dolor miseria, etc., fre- 

uently replé similarly, i 

q y repl ce the main term. Similarly, in Greek poetry, there is no 

perceptible difference in value between λύπη Diphilus 88K., Eur. Orest 
i 


aegritudinem statim consequl. 
The word aegritudo was particularly well adapted to rendering the | 398, and ἄλγος A. P. V.289, 297 and ὀδύνη A. P. V.106, XII.49. But 


Stoic λύπη, as involving the idea of disease, and as applicable both to 
mind and body. The comparison between diseases of the mind and 
body was emphasized by Chrysippus’’: Cicero Tusc. IV.10.23 (V. Arnim 
111.424). The glosses also emphasize this same idea, cf. Corpus Gloss. 
11.245. 58, 11.247.29, 11.377.3, I11.600.42. The word was used in medicine 
as a term for insanity: Plin. N. H. 7.171 iam signa letalia: in furoris 
morbo risum, sapientiae vero aegritudine fimbriarum curam, etc. Aegri- 


tudo in the mind corresponds to aegrotatio in the body: Cicero Tusc. 
III.23 doloris origo explicanda est, id est causa efficiens Αρο δο ἐν sped uf other exibtioenl μονῶν te bie. “bg 


: : oem ae . animam mihi aegri 5 Se ey ee PR se 
ΕΥ̓. Arnim III.415 (=Cicero Tusc. IV.17.18) angor aegritudo premens 1 mihi aegritudo, Men. prol. 35 eaque is aegritudine paucis diebus post Tarenti 


aerumna aegritudo laboriosa, etc., V. Arnim 1.413 (Stobaeus ecl. I1.92), \ emortuost, Merc. 140, Phorm. 750, Cist. 60. 
111.412 (Diog. Laer. VII.110.111). These lists compared, and common elements 
noted, Zeller, Die Philosophie der Griechen in ihres geschichtlichen Entwicklung 
1865 (2nd ed.) III.p. 213, n. 3. Cf. also Melcher o. c. pp. 23-27, V. Arnim III.394-420. 

*Zeller o. c. III p. 213. Die vier Hauptklassen der Affekte wurden dann weiter in 
zahlreiche Unterarten getheilt bei deren Aufzihlung sich aber unser Philosophen mehr 


the generalizing plural serves as an occasional reminder that aegritudo 
is the general and all inclusive word: cf. Ter. Haut. 539, Plaut. Stich. 526. 

nee contrast between voluptas, gaudium (ἡδονή) and aegritudo 
(λύπη) so much emphasized by the Stoics, and in Cicero, is reproduced 
in Comedy. Each state is thought of as excluding the other; they may 
not, therefore, be combined in a person at any single time: Merc. 359 
ubi voluptatem aegritudo vincat, quid ibi inest amoeni, Ter. Eunuchus 
552 ne hoc gaudium contaminet vita aegritudine aliqua, Haut. 679-80 


7, Arnim 
| ΞΟ. A. P. V.116 οἶδα διδάξαι φάρμακον ᾧ παύσεις τὴν δυσέρωτα νόσον, A. P. V.130 
λύπης φάρμακ᾽ ἐπιστάμεθα, Longus [1.22 τῆς ἐρωτικῆς λύπης φάρμακον. 

Cf. Cicero Tusc. ITI.83 sed ratio una omnium est aegritudinum plura nomina. 
Nam et invidere aegritudinis est et aemulare et obtrectare et misereri et angi, lugere 
maerere, aerumna adfici, lamentari, sollicitari, dolere, in molestia esse, adflictari, 
von dem Sprachgebrauch als von psychologischen Erwagungen leiten lassen. desperare, 84 haec omnia definiunt Stoici eaque verba quae dixi, singularum ree 

τοῦ, also Pohlenz ‘“Das Dritte und Vierte Buch der Tusculanen” Hermes 41, p. Ss DOR. BE NORE Coe eR Rs Oo ne eee 
336. Melcher o. c. p. 18. In general also Von Arnim ITI.421.430. 





8 STUDIES IN THE DICTION OF THE 


res nulla mihi posthac tanta quae mi aegritudinem 
adferat: tanta haec laetitia obortast, And. 961, Haut. 506. 

Aegritudo and its various subheads have a particular affinity for 
cura: Merc. 162 cruciatum curam, ibid. 19 cura aegritudo, ibid. 870 
cura, miseria, aegritudo, Pseud. 21 miseria et cura. The distinction 
between the two words is fairly well brought out: Truc. 455 quantast 
cura in animo quantum corde capio dolorem. Ciceronian usage cor- 
responds (cf. T. L. L. s. v.). In Tusc. IV.18 sollicitudo (=cura) is 
defined as aegritudo cum cogitatione. Cicero combines cura with dolor 
(5 times), angor (2), molestia (1), and with sollicitudo (3), as in Ter. 
Phorm. 441. The Greek equivalent, φροντίς, of cura, sollicitudo be- 
longed to the Stoic categories, and was there regarded as a variety of 
λύπη: cf. Andronicus περὶ παθῶν 2 (p. 12 Kreuttner) (V. Arnim IIT.414) 
φροντὶς δὲ λογισμὸς λυπουμένου. Φροντίς and μέριμνα are frequently com- 
bined with λῦπαι; οἴ. Diph. fr. 88K. λύπας μερίμνας ἁρπαγάς, Antipho Tetr. I. 
2.2 λύπας καὶ φροντίδας προσβέβληκεν; cf. Isocr. 408 E, and again Apollod. 
3 Κ. τοῖς μεριμνῶσίν re καὶ λυπουμένοις. The painful character of φροντίς is 
emphasized also in Aesch. Pers. 161 καί ye καρδίαν ἀμύσσει φροντίς, 
A. P. V.5 χαλεπαὶ τείρουσι μέριμναι. Compare such phrases as curae ex- 
animales (Rudens 221), though this is not the erotic cura. 

Somewhat similar to the conception of love as a disease (aegritudo) 
of the mind is the idea that love is an aberration (insania). According 
to Stoic ideas, the emotions were of necessity irrational; the sapiens 
was necessarily free from all harmful emotions, and all men but the 


sapiens were mad: Diog. Laer. VIII.124 (V. Arnim 664) πάντας re τοὺς - 


ἄφρονας μαίνεσθαι" οὐ yap εἶναι φρονίμους, ἀλλὰ κατὰ THY ἴσην TH ἀφροσύνῃ 
μανίαν πάντα πράττειν; cf. also V. Arnim 657-676. The Stoic categories 
include under ἐπιθυμία (V. Arnim III.394=Stobae. ecl. 11.90. 7 W.) 
ἔρωτες σφοδροὶ, πόθοι, ἵμερο.. In ἔρωτες σφοδροί is implied the dis- 
tinction between a virtuous, rational love, such as became the sapiens, 
and the technical épwrowavia, an excessive or vicious passion. This 
distinction is amplified elsewhere: cf. V. Arnim III.717 (Stobae. ecl. 
11.65. 15 W.) τὸν δὲ ἐρωτικὸν καὶ διχῇ λέγεσθαι, τὸν μὲν κατὰ τὴν ἀρετὴν 
ποιὸν σπουδαῖον ὄντα, τὸν δὲ κατὰ τὴν κακίαν ἐν ψόγῳ. ὡς ἂν ἐρωτομανῆ τινα. 
Ἔρως as ἃ φιλία κατὰ πάθος (Aristotle Nicom. Eth. 8.3) is defined 
by Andronicus (V. Arnim III.397) as ἐπιθυμία σωματικῆς συνουσίας 
but this may not be a Stoic definition (Pohlenz, Hermes 41 p. 350, n. 5) 
The whole conception of a rational and an irrational love is somewhat 
confused: in general cf. V. Arnim ITI.716.722, Pohlenz p. 349-50, Mel- 
cher p. 40. The general idea may, however, be reflected in Mercator 


SERMO AMATORIUS IN ROMAN COMEDY 9 


262-3 quam ego postquam aspexi, non ita amo ut sanei solent homines, 
sed eodem pacto ut insanei solent. In numerous other passages we 
have love as an aberration, cf. Merc. 325.443.446, Curc. 187, Ter. And. 
692, Haut. 257. Certain other words should perhaps be mentioned in 
this context. Folly and madness were synonyms according to the 
Stoics: Cicero Tusc. IV.54 (V. Arnim 665) Stoici qui omnes insipientes 
insanos esse dicunt. So, in the Mercator catalogue such expressions as 
ineptia, stultitia, etc., may well be grouped as varieties of épwroyavia.™ 
Somewhat similar to épwuavia (insania) is terror (Merc. 25) as a 
vitium amoris. The natural equivalent of φόβος in the Stoic categories 
is metus, formido: Cicero Tusc. IV.7.14 (V. Arnim 111.393). Among 
the varieties of metus Cicero lists terror, defining it, Tusc. IV.19 (V. 
Arnim III.410) as metum concutientem, ex quo fit ut pudorem rubor, 
terrorem pallor et tremor et dentium crepitus consequatur. This is 
not a translation of any existing Stoic definition, but the phenomena 
listed suggest an identification with ἔκπληξις defined Diog. Laer. VII. 
112 (V. Arnim III.407) as φόβος ἐκ φαντασίας ἀσυνήθους πράγματος; 
cf. also V. Arnim III.408, 409. "Ἐκπληξις occurs elsewhere in erotic 
contexts: cf. Ach. Tat. 1.4 πάντα δέ μ᾽ εἶχον ὁμοῦ ἔπαινος, ἔκπληξις, τρόμος, 
αἰδώς. The general term φόβος is not unknown in such connections: 
Aristaen. I1.5 θεωροῦσα τὸν καλὸν αἰδοῦμαι, φοβοῦμαι, ὑφ᾽ ἡδονῆς rvevoT." 
An erotic idea in φόβος is justified also by certain combinations in Plato: 
cf. Philebus 50 B ὀργὴν μὴν καὶ πόθον καὶ θρῆνον καὶ φόβον καὶ ἔρωτα, 
Rep. 579 Β πολλῶν καὶ παντοδαπῶν φόβων καὶ ἐρώτων μεστός, Phil. 
50 C τήν γ᾽ ἐν τοῖς φόβοις καὶ ἔρωσι..... κρᾶσιν. Outside of the Mercator 
catalogue, where terror is grouped with other terms that have technical 
force, the words for fear do not seem to be technical in Roman Comedy, 
although they are frequently found in erotic passages: cf. Miles 1233, 
“This idea was a commonplace in later Greek poetry: A. P. V.267 ob φιλέεις 

πῶς δύναται yap ψυχὴ ἐρωμανέειν ὀρθὰ λογιζομένη. A. P. ΧΙ1.117 τί δ᾽ ἔρωτι 
λογισμός. Cf. Ter. Eunuchus 61 sq. incerta haec (amoris) si tu postules ratione certa 
facere, nihilo plus agas, quam si des operam ut cum ratione insanias, Men. 59K. φύσει 
γάρ ἐστ᾽ ἔρως τοῦ νουθετοῦντος κωφόν to which Ribbeck compares Afranius 348 amentes, 
quibus animi non sunt integri, surde audiunt. Cf. also A. P. V.89, V.132, V.272 


(λυσσὠων), V.47, 220, 225, 267. The ἐρωτομανία of Greek epigram is of course the 


furor of Latin elegy. Pichon p. 157. 
50, Tischer-Sorof on Cicero Tusc. IV.19, where this identification is made, with a 


reference to the Diogenes passage, and also to Stob. ecl. 11.7. Cf. also Melcher o. c. 


p. 25. 
οὕ, Nemesius de nat. hom. 19-21 (V. Arnim III.416) Διαιρεῖται δὲ καὶ 


ll " ? > > , , , 
φόβος els ἕξ, εἰς ὄκνον, εἰς αἰδώ, εἰς αἰσχύνην, eis κατάπληξιν, εἰς ἀγωνίαν, εἰς ἔκπληξιν 


Ὁ «. «- αἰδὼς δὲ φόβος ἐπὶ προσδοκίᾳ ψόγου. 





10 STUDIES IN THE DICTION OF THE 


1272, 996a; in such cases various specific causes for fear are mentioned, 
and metus, timor, etc., have no consistent technical meaning in them- 
selves. 

In Mercator 25 we find the grouping error terror fuga. As Prescott 
suggests, error and terror fall naturally together as similar perturba- 
tiones. The same combination occurs (though not in an erotic context), 
Rudens 215 algor error pavor me omnia tenent, and in Ovid Amor. 
1.10.9. We may point also to the use of πλάνη: Plato Phaed. 81 A 
πλάνης Kal ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν 
ἀνθρωπείων ἀπηλλαγμένῃ. The grouping here might seem to suggest 
an erotic connection for πλάνη if it did not appear from other passages 
(cf. p. 9) that the combination φόβων καὶ ἐρώτων was the significant one; 
mwdavn=error (Corp. Gloss. 11.408. 38) is not technical, as appears, in 
the Greek sermo amatorius. As used in Comedy, cf. Merc. 347, Amph. 
470, and in Cicero, who reflects the Greek distinctly (cf. Cicero ph. fr. 
9.8 error et ignorantia veri, Plato Phaedo 81 A πλάνη καὶ ἄνοια) error 
retains its original idea of uncertainty or confusion. Starting with this 
idea error becomes technical in the later sermo amatorius, where it seems 
to be practically a synonym for insania, or furor: cf. Vergil Ecl. VIII.41 
Ut vidi, ut perii! ut me malus abstulit error (Theocr. Id. 11.82 χὼς 
ἴδον, ws ἐμάνην, ὥς μευ πέρι θυμὸς ἰάφθη). The comment of Servius 
“amor enim errare plerumque compellit’”’ shows a desire to connect 
this usage with the ordinary idea. Cf. also the Ovidian use of error: 
Amores I.2.35 Blanditiae comites tibi erunt Errorque Furorque. Error, 
as a delusion, may also have been written by Ovid Met. X.342 retinet 
malus error’? amantem ut praesens spectem Cinyram. Cf. also Met. 
III.431, where the idea of an optical illusion is more prominent."® 

The third member, fuga, of the triad in Mercator 25, is of course 
natural after terror. It may be explained, as has been done, by reference 
to the plot of the play: cf. 644 certumst exsulatum hinc ire me, also 652 
where the word fuga is used. Flight on the part of the lover, for one 
reason or another, is a common motif in Comedy: cf. Asin. 591 sq., Haut. 
118, Eunuch. 216. Fuga is more probably purely formal in this context 

17" Ardor” Ehwald, without comment, and so also most of the older editors. There 
is some MSS authority for error, however, cf. Jahn 1832 crit. note, Bach 1836, who 
reads ardor, remarking: “‘beides (error, ardor) oft verwechselt 5. Heins. zu Amor. 
1.10.9. Wohl bezeichnet auch error heftige Liebe insofern als Leidenschaft ein Zu- 
stande des Wahns, der insania, ist Ovid Amor. I.10.9, Prop. 1.13.28, Verg. Ecl. VIII. 
41.” Magnus (1914) rejects error. 


18[n Ovid error is used occasionally of a moral fault, a sense not found in Plautus, 
cf. Trabea 6 Rib. ego voluptatem animi nimium summum esse errorem arbitror. 


SERMO AMATORIUS IN ROMAN COMEDY 11 


and practically equivalent to terror, cf. Andronicus περὶ παθῶν 1 (p. 11 
Kreuttner) = ἡ. Arnim 391, φόβος δὲ ἄλογος ἔκκλισις ἢ φυγὴ ἀπὸ προσδο- 
κουμένου δεινοῦ." 

An exceedingly common word in erotic contexts in Plautus is aerumna, 
which is used objectively, where aegritudo is subjective. The idea of 
labor is inherent in the word: Paul. Fest 24 itaque (i. 6. ‘‘ab aerumnulis 
quibus sarcinae portabantur’’) aerumnae labores onerosos significant; 
sive a Graeco sermone deducuntur; nam αἴρειν graece latine tollere 
dicitur (cf. also other etymologies: Char. gramm. 1.98.12, Albin. gramm. 
VII. 297.8, T. L. 1,. 5. v.). Plautus uses aerumna of the trials or hardships 
of the lover, who is compared to Hercules: Persa 1-2 qui amans egens 
ingressus est princeps in amoris vias superavit aerumnis 51.115 aerumnas 
Herculi, Epid. 179 neque sexta aerumna acerbior Herculi, quam illa 
mihi obiectast. In Cicero aerumna is defined Tusc. IV.18 (V. Arnim 
415) as aegritudo laboriosa. This may perhaps be intended as an 
equivalent for ἄχθος" in the Stoic categories, which is defined, Diog. 
Laer. VII.111, Stob. ecl. 11.92.7 W. (V. Arnim 412, 413) as λύπη βαρύνουσα 
(cf. also V. Arnim 414, 416, etc.). In this connection note Lucr. IV.1069 
furor atque aerumna gravescit (cf. Bapbvovoa). The distinction between 
cura and aerumna appears neatly in a fragment of Pacuvius trag. 276 
lapit cor cura, aerumna corpus conficit. This idea of physical distress 
is regularly preserved in Comedy: cf. Capt. 195 sq. si di immortales id 
voluerunt vos hanc aerumnam exsequi, decet id pati aequo animo: si 
id facietis, levior labos erit, Capt. 1009, Miles 33, Rudens 257, Ter. 
Hec. 288, Trin. 839. Occasionally aerumna or the synonym, labor, 
mean simply distress of mind, aegritudo (cura), so Casina 415 cor de 
labore pectus tundit, Capt. 929, Curc. 142.7 

The combination insomnia aerumna occurs in Mercator 25. The 
association is one of sense as well as sound. Sleeplessness is one of the 
commonest privations of the lover, and the phrase labores et vigiliae 
is too familiar to.require examples. Insomnia is mentioned, apparently 
as a vitium amoris, Caec. Stat. 168 Rib. consequitur comes insomnia, 
ea porro insaniam affert, cf. also Pacuvius 9, Servius on Aeneid IV.9. 
So also, in Greek erotic writers, ἀγρυπνία is a familiar symptom or effect 
of love. Specific and technical force is indicated by such a phrase as 


- 


Ach. Tat. 1.7 ἐρωτικὴν ἀγρυπνίαν; cf. also A. P. V.5 σὲ δ᾽ ἄγρυπνον χαλε- 


19Cf., however, Tischer—Sorof on Cicero Tusc. [V.18: aerumna = ὀδύνη λύπη ἐπίπονος, 
angor Ξξεἄχθος λύπη βαρύνουσα. 

ϑοπόνος (ἄχθος, μόχθος, ὀδύνη) are frequent in erotic contexts: Aristoph. Eccl. 972 
διά τοί σε πόνους ἔχω, A. P. V. 162 ὁ πόνος δύεται εἰς ὄνυχα, A. P. V. 75, V.297. 





12 STUDIES IN THE DICTION OF THE 


mat τείρουσι μέριμναι, A. P. V.197 φιλάγρυπνον λύχνον, ibid. V.166 
ἄγρυπνον πόθον, A.P. V.201 ἀγρυπνῶ in erotic sense. Compare also 
Hoelzer o. c., p. 48. This commonplace is reflected in the Latin 
elegiac poets much more than in Comedy: cf. Pichon s. v. vigilare. 
Here I wish to turn directly to Mercator 28 sq. and discuss 
in some detail the grouping in lines 28-30. Before doing so I 
will quote a passage from Epictetus which shows possible combinations 
in such lists, and bears a striking resemblance (accidental, of course) 
to the list in question. Epict. 11.16.45 ἐκ τῆς διανοίας ἔκβαλε ἀντὶ IIpo- 
κρούστου καὶ Σκίρωνος λύπην, φόβον, ἐπιθυμίαν, φθόνον, ἐπιχαιρεκακίαν, 
φιλαργυρίαν, μαλακίαν, ἀκρασίαν. Both λύπη and a form οἱ φόβος 
(ἔκπληξις) have already been paralleled in our Mercator passage. 
Petulantia and cupiditas in line 28 may loosely cover Greek ἐπιθυμία. 
The bearing of petulantia has been sufficiently indicated by Prescott. 
Cupiditas seems to be similar to cupido and lubido in Comedy. Lubido, 
like ἐπιθυμία, is distinctly erotic. Cf. Ter. And. 308 quo magis lubido 
frustra incendatur tua, and Haut. 367 ut illius animum cupidum inopia 
incenderet, Alciphron 1.35 ἀπερρίπισε τὴν ἐπιθυμίαν, Ach. Tat. 1.9 
ὑπέκκαυμα ἐπιθυμίας, etc. For lubido=émOuyia in Stoic lists, cf. Cicero 
Tusc. IV.7.14 (V. Arnim III.393) lubido opinio venturi boni, Andronicus 
περὶ παθῶν 1 (V. Arnim III.391) ἐπιθυμία δὲ ἄλογος ὄρεξις" ἢ δίωξις mpoo- 
δοκωμένου ἀγαθοῦ. Cupiditas is followed in the Mercator list by 
malevolentia=invidia, according to Prescott; cf. the combination 
ἐπιθυμίαν, φθόνον, émcxatpexaxiay™ in Epictetus. I hardly see the neces- 
sity for giving aviditas the same erotic meaning as cupiditas (cf. Pres- 
cott). It would seem rather to be an equivalent of the φιλαργυρία 
which is so common in Stoic discussions,” as, for example, here in Epic- 
tetus. This is a common meaning for aviditas® cf. T. L. L. 11.1422.6/, 
1423.3, Corpus Gloss. 11.471. 24. The idea fits the context, since in 
lines 52 sq. we have the father complaining of his son’s rapacity, and the 
combination aviditas desidia (if the text be correct) is an extremely 
natural one, cf. Epict. φιλαργυρίαν μαλακίαν ἀκρασίαν. Rapacity and 
extravagance are often combined; so we may properly compare Plato 
Rep. 564 Β τῶν ἀργῶν τε καὶ δαπανηρῶν ἀνδρῶν γένος. Desidia is fre- 
quent in Plautus, always in the sense of a vicious or wasteful idleness. 
21Cf, V. Arnim 394 (end), 412, 414, 415, 418. Also Tischer-Sorof on Cicero Tusc. 


IV.17 “malevolentia griech. ἐπιχαιρεκακία.᾽" 

ΞΟ, Andronicus περὶ παθῶν 4 (p. 16 Kreuttner)=V. Arnim 397 φιλοχρηματία δὲ ἐπι- 
θυμία [ἄχρηστος ἢ] ἄμετρος χρημάτων. 

Festus defines aviditas as cupiditas (p. 14.9), but aviditas=cupiditas is rare. Cf. 
however, Pliny N. H. 20.277, 23.144 (T. L. L. 11.1423. 24-27). 


SERMO AMATORIUS IN ROMAN COMEDY 13 


᾿Αργία, μαλακία, τρυφή, ῥᾳστώνη, ῥᾳθυμία, ἀπονία. are similarly 
; : ularly used 
in Greek; of these, the first three are more frequent in erotic connections 
In addition to the passages cited by Prescott for ἀργία versus ἔ te 
(Eur. frag. 324 N. "Ἔρως yap ἀργὸν κἀπὶ τοῖς ἀργοῖς ἔφυ. Stob. Flor i 
29 Θεόφραστος ἐρωτηθεὶς τί ἐστιν ἔρως πάθος ἔφη ψυχῆς υχολωτούευν 
note the familiar passage from Xen. Anab. ITI.2.25 ἂν eat μάθωμεν ἀργοὶ 
ζὴν καὶ ἐν ἀφθόνοις βιοτεύειν καὶ Μήδων δὲ καὶ Περσῶν καλαῖς καὶ μεγάλαις 
γυναιξὶ καὶ παρθένοις ὁμιλεῖν. Cf. also Plato Rep. 572 E ἔρωτά τινα 
= προστάτην τῶν ἀργῶν Kal τὰ ἕτοιμα διανεμομένων ἐπιθυμιῶν. Eur. 
Hipp. 380 sq., Xen. Oec. 1.19.3 | 
In the case of the words that follow desidia, i. e., iniuria inopia con- 
tumelia, the difficulties of interpretation increase, and we are obliged 
to rely entirely, or nearly so, on Latin usage. Iniuria and conte 
are, as Leo says, (cf. also Prescott p. 20) generally coupled in Latin. 
In ordinary usage contumelia seems to be stronger than iniuria (cf. 
Nonius 430.15), only in the sense of adding insult to injury. Iniuria is the 
more general term, and may range from unfaithfulness, in the sermo 
amatorius, to undutiful conduct on the part of a son towards his father. 
ees we πένης practically synonymous (always remembering the 
special 1dea of insult in contumelia); so, ir ges cited abov 
Hec. 165, Haut. 566. In the oe τ: να τσ ἡ θυ τον Ἴ i 
ks Soe 5, sed particu- 
larly of the indignities inflicted by the meretrix upon the amator (Eun. 
48). The meaning that I am inclined to press for contumelia in this 
passage 15 that of convicium, as in the phrase contumeliam dicere and 
elsewhere: cf. Curc. 478, Pseud. 1173 Truc. 299 Ter. Phorm. 376, Menaech 
520, Afr. com. 374 Rib. It seems to me that lines 43-55 of the Seccaboy 


prologue are intended as a loose running commentary on the latter 
portion of the catalogue, and serve to show at least what these words 
meant to the author of lines 43-55. In this wavy iniuria (29) woul 
refer to the outrageous conduct of the son: cf. 54 intemperantem, non 
modestum, iniurium* trahere exhaurire me quod quirem ab se ae 
Contumelia, then would refer to the criticism which such conduct ne 
vokes particularly, perhaps, from the father (cf. lines 46-60). Dis- 


Greek σχολή, like Latin otium, is generally favorable or neutral in meaning. It 
1S occas ¢ ae 8 ; re > 2 4 U Ἢ ᾿ 
accasionally an equivalent of ἀργία, τρυφή, etc., Soph. frag. 288 τίκτει yap οὐδὲν 
ἐσθλὸν εἰκαία σχολή, Eur. Hipp. 384 σχολὴ τερπνὸν κακόν. 
“In addition to the passage from Pacuvius (279, 80) patior facile iniuriam, si est 
vacua a cc He ς : Ξ Ἐμὲ ἐς rg ee . . laine 
τ ἃ contumelia, and the comment of Nonius (430, 15) iniuria enim levior res est 
, ‘ TO _f ᾿ ‘ ᾿ sh & “ 4 Ἂς Η : "ah 
we μὴ e the combination ler. Hec. 165, Haut. 566, Cicero inv. 1. 105 and elsewhere. 
νον e γ΄ - f r a e = . . . . 5 . . 
. S rvius in Aen. IX.107 hinc est apud comicos iniurius qui audet aliquid extra 
ordinem iuris. 





14 STUDIES IN THE DICTION OF THE 


pendium is repeated from the prologue 53 amorem multos inlexe in 
dispendium, with a generalizing tone which is in itself significant. Ino- 
pia?” as used in Mercator 30 can bear no other meaning, if the foregoing 
ideas be accepted, than that of lack of funds, inopia argenti. Cf. Caec. 
Stat. 199 Rib. in amore suave est summo summaque inopia, etc., Plaut. 
Pseud. 300 ita miser et amore pereo et inopia argentaria, Men. mon. 
156 ἔρωτα παύει λιμὸς ἢ χαλκοῦ σπάνις. Accepting these meanings, I 
should assert that the grouping aviditas, desidia, iniuria, was quite 
logical; in line 54 the adjective iniurium sums up, as a more general 
term, the specific charges contained in intemperantem and non modestum; 
so with iniuria in its triad. The combination inopia contumelia dispen- 
dium is not quite so convincing; the suggestion made for contumelia does, 
however, make it distinct in meaning and separable from iniuria, thus 
accounting, to some extent, for the arrangement. 

In the foregoing discussion, I have endeavored to present what 
seems to me strong evidence for a Greek original for this passage, and to 
explain and interpret those words and groupings that seem to reflect 
this original. It is quite clear that the Latin author handled this pas- 
sage with some degree of freedom, and indeed, if that author was 
Plautus, we should not expect slavish imitation. The fact that these 
lines are not a “mere farrago” appears evident; if it be granted also that 
they show distinct traces of the Greek of Philemon, the probabilities will 
be all in favor of Plautine authorship for this portion of the Mercator 
prologue. 


27For the other interpretation, i. e., inopia=the condition of being without the 
object of one’s affections, cf. Prescott p. 20. In this sense a comparison with σπάνις, 
ἐπιθυμία ἀτελής Andronicus περὲ παθῶν p. 4 (p. 16 Kreuttner, V. Arnim 397) might be 
in order. Cf. also Cicero Tusc. disp. IV.21 indigentia libido inexplebilis (V. Arnim 
III.398) and Tischer-Sorof ad locum, Melcher o. c. p. 24. This meaning for σπάνις, 
though certainly not common in the Greek sermo, is attractive: A. P. XII.30.3 φύλαξαι μή 
σε καὶ ἡ πυγὴ ταὐτὰ παθοῦσα λάθῃ καὶ Ὑνώσῃ φιλέοντος ὅση σπάνις. 


SERMO AMATORIUS IN ROMAN COMEDY 
II 


The so-called sermo amatorius of Roman Comedy divides naturally 
into several different classes of words. The Plautine abstracts just 
considered are not closely related to the general sermo, and were best 
explained by comparison with other than strictly erotic sources. In 
contrast to these is what we may call the sermo meretricius, 1.6., the 
somewhat specialized and quasi-technical vocabulary of the meretrix, the 
leno, and the young men “qui amant a lenone.”’ This class of words is 
of peculiar interest because so many of the words included are tech- 
nical in the narrowest sense, and may be fully interpreted only by 
comparison with the Greek words for which they stand.** As in the 
case of the abstract nouns, and perhaps to an even greater degree, the 
study of the sermo amatorius in the special phase which I have termed 
the sermo meretricius, may be expected to contribute toward the recon- 
struction of the Greek background for Comedy. The object of this 
study is to consider diction, rather than larger topics, as the material 
of Comedy, in this, as in most other respects, has been very thoroughly 
dealt with by other scholars. 

The fact that the meretrix in Comedy is a somewhat conventionalized 
literary figure does not preclude a certain realism in treatment. In 
line with this realism is the constant use of a number of expressions 
that have to do with the business activities of the meretrix, and were 
undoubtedly in everyday use among the people. These terms are in 
the truest sense technical. The business itself is ordinarily referred 
to as a gainful occupation, (ἐργασία) quaestus; from the moral stand- 
point this business is stigmatized as indignus or turpis (αἰσχρός): Poen. 
1139-40 namque hodie earum mutarentur nomina facerentque indignum 
genere quaestum corpore, Sex. Turp. Rib. 42 mulier meretrix quae me 
quaesti causa cognovit sui (cf. also Turp. Rib. 84), Terence Hec. 756 si 
esset alia ex hoc quaestu. Cf. also Plaut. Asin. 511, Cist. 121, Miles 785, 
Rudens 541, Ter. Andr. 79. Cf. Aristaen. 1.19 αὐτίκα τῆς αἰσχρᾶς αὐτὴν 

28The Attic provenance of the meretrix in Roman Comedy is asserted by Leo 
(Gesch. d. rém. Literatur I. p. 144). “Die attische Hetire ist etwas dem Rom des 
hannibalischen Krieges und auch der folgenden Jahrzehnte begrifflich Fremdes; in 
Tarent konnte man wohl dergleichen finden, aber die rémischen Analogien waren nicht 
geeignet, Farben fiir das attische Spiel abzugeben”’ (cf. also Leo Plaut. Forsch.’ p. 140 


n. 2). Polybius XXXII. 11. 3 dates the influx of the hetaerae into Rome in the first 
half of the second century B. C. 


29For comparisons from other trades cf. Asin. 198 sqq., Lucian meretr. dial. 7. 2, 
Leo Plaut. Forsch.? p. 150 n. 2. 





16 STUDIES IN THE DICTION OF THE 


ἀνέστησεν ἐργασίας, Hdt. 11.135, Dem. 270.15. The Latin quaestum 
corporis (corpore) facere represents the Greek ἐργάζεσθαι σώματι: 
Polyb. 12.13.2, Alex. Sam. ap. Ath. 572 F. So in Greek we have ἐργάτις 
(operatrix) as a synonym for ἑταίρα (πόρνη), A. P. V.245 εἰσὶ yap ἄλλαι 
κρέσσονες εὐλέκτρου κὐπριδος ἐργάτιδες, and the Latin opera “‘service”’ is 
part of the same idea. Cf. opera, operaria: Bacch. 74 opera, Asin. 721 
opto annum hunc perpetuom huius operas (servitus amatoria, Ussing), 
ibid. 598, Bacch. 4539, Cist. 740, Miles 1057, (1075), Rudens 440. The 
commercial nature of such “service” is emphasized by various combina- 
tions: cf. Bacch. 74 Ah, nimium pretiosa es operaria, Cist. 740 at pol 
ili quoidam mulieri nulla opera gratuita est. Cf. also Gr. ἐργαστήριον 
“workshop” = brothel Dem. 1367.26. In elegy we have officium= opera 
in the erotic sense: cf. Propert. 11.25.39, 11.22.24, Ovid Am. 111.7.24. 

The public of the meretrix (ἑταίρα), those who resorted to her 
regularly, is commonly referred to as her adventores, ‘“‘customers’’, and 
the verb in ordinary use is advenio (προσ or ἐπι-φοιτῶ) Truc. 96: ne quis 
adventor gravior abaetat quam adveniat, ibid. 616 si aequom facias 
adventores meos non incuses, quorum mihi dona accepta, Apul. met. 
10.21 basiola. . . . . meretricum poscinummia ... . . ad- 
ventorum negantinummia, Varro Men. 263 (doubtful, cf. T. L. L. 1.836.73, 
where adventores is cited as customers of a caupona, “caupona dub.’’) 
In general cf. T. L. L. 1.836. 69-74, Lodge s. v. Venio is also technical 
in this sense: Nov. 24 Rib. multum ames, paulum des, crebro venias, ra- 
renter, Verg. Cat. I.1-3 Delia, Tucca, tibi venit . . . . . Delia. 
saepe tibi non venit adhuc mihi; cf. also Propertius I.5.32 quare quid 
possit mea Cynthia, desine, Galle, quaerere: non impune illa rogata 
venit, where the technical force is overlooked by Rothstein (“dazu 
tritt venire in der zu 1.4.10 besprochenen Weise als Vertretung des ein- 
fachen Verbums esse’’), ib. I.10.25. Note also adire=advenire (technical): 
Bacch. 617 (indignior) ᾿ quem quisquam homo aut amet 
aut adeat, Asin. 141, Catullus 8.16 (Friedrich ad loc.). On adeo 
in general cf. T. L. L. 1.620, 54-57, Lodges. v. For the Greek cf. Alciphr. 
1.35 ἐπὶ ras θύρας φοιτᾶν (amatores), ibid. 1.37 πρὸς ἡμᾶς καὶ κοιμησόμενος, 
ἐφοίτα, Lucian dial. meretr. X.1.*" 

30Leo, critical note ad 1., reads deddiderit operas, comparing Bacch. 93; he suggests 
as a possible reading reddiderit, comparing Cicero ad fam. 16.10.2 (tu Musis nostris 
para ut operas reddas), ad Att. 6.2.6. 

81Technical force should be noted also for quaero: Pseud. 1125 scortum quaerit, 
Poen. 688 hospitium te aiunt quaeritare (a possible euphemism, as a leno is speaking, 
cf. infra 690-691), Men. 675 quis hic me quaerit? ME. Sibi inimicus magis quam aetati 
tuae. Cf. Greek δίζημι Odyss. 21. 160 ἄλλην δή τιν᾽ ἔπειτα ᾿Αχαιιάδων εὐπέπλων 


SERMO AMATORIUS IN ROMAN COMEDY 17 


The lover is said also to keep company, maintain relations, with the 
meretrix, consuescere, solere (ὁμιλεῖν): Ter. Hec. 555 nam si is posset 
ab ea sese derepente avellere quacum tot consuesset annos, Cist. 36% 
viris cum suis praedicant nos solere, Lucian dial. meretr. X.2 ad’ οὗ 
γυναικὶ ὁμιλεῖν ἥρξατο-πρῶτον δὲ ὡμίλησε wor. An intimacy of this kind is 
called consuetudo (συνήθεια, ὁμιλία): Ter. And. 279 (cf. Donatus ad loc.) 
ut neque me consuetudo neque amor neque pudor commoveat (-moneat?) 
Phorm. 161 dum expecto quam mox veniat qui adimat hanc mihi con- 
suetudinem,** Cist. 94, Pseud. 64, Turp. 94 Rib., cf. T. L. L. [1V.561, 46-75 
Lodge s. v. For the Greek equivalents compare Men. frag. 726K. 
ἔργον ἐστί Pavia μακρὰν συνήθειαν βραχεῖ λῦσαι χρόνῳ, Samia 280 χρόνος 


συνήθει᾽ οἷς ἐδουλούμην ἔγώ, Alciphr. 1.33.5: 


pvacdw . . . . . διζήμενος, Aristoph. 451Κ. γυναῖκα δὴ ζητοῦντες 
ἐνθάδ᾽ ἥκομεν (ζητῶ). In the Menaechmi passage, sibi inimicus, etc., seems to 
imply a hostile force in the verb quaerere; for this cf. Prop. 11.5.12 et hostem quaeri- 
mus, Sen. quaest. nat. V.18.5 hostem in mare aut post mare quaeremus. For quaero 
in the sermo amatorius cf. Catullus VIII.13 nec te requiret nec rogabit invitam 
(Friedrich ad loc.), Horace Epod. 12.16, 15.13, Prop. II.24a.9, 1.4.20 (possibly). 
Rogare is technical as a decided euphemism in elegy, cf. Fried. on Cat. VIII.13, but 
not, apparently, in Comedy. 

%2Cist. 36 solere, ‘sc. rem habere”’ Ussing; so also most of the older commentators. 
More likely solere is itself a translation of Gr. ὁμιλεῖν, in which case there is no ellipsis. 
CE. Catulius 113. i duo... - solebant Moecillam (mecilia is the reading of 
O). Friedrich defends the MSS -ἃ citing Ter. Adelph. 666 where there is good authority 
(cod. Bemb.) for consuevit ill, though the metrically more difficult cum illa is offered 
by other MSS. In both examples Friedrich postulates the ellipsis of uti or some other 
verb that governs the abl. Baehrens reads cum Moecilla, in the Catullus passage, 
emending the rest of the line. It seems easier to read the accusative in Catullus 113. 1 
but in the Adelph. passage cum should stand; consuescere is even more suggestive of 
Gr. ὁμιλεῖν than solere. 

8G. Ramain Quomodo Bembinus Liber, etc., Paris, 1894 and Rev. de Phil. XXX.34. 
defends aegritudo for this place, affirming that consuetudo, which he defines as an 
affectus animi amori proximus, is meaningless in this connection. Hauler (Phormio, 
Dziatzko-Haulert Anhang p. 231, defends consuetudo, as does Kauer Jahresbericht 
143 p. 241. Hauler and Kauer rightly observe that consuetudo frequently refers to an 
intimate relationship, “living with” the mistress (And. 279, 439) or the legal wife 
(Phorm. 161, Hec. 404, And. 560). Note, however, that Ramain’s definition is accurate 
for such an example as And. 110 (cited by Hauler, note on Phorm. 161) for the stronger 
meaning. 

*%Consuetio in Plautus has a more specific meaning than consuetudo, cf. Plaut. 
Amph. 490 (but cf. also Donatus on Adelphoe IV.5.32, Paulus 61, Leo crit. note ad 
loc.). So frequently ὁμιλία but not always; for the weaker meaning cf. Ach. Tat. 
19 Μέγιστον yap ἔστιν ἐφόδιον εἰς πειθὼ συνεχὴς πρὸς ἐρώμενον ὁμιλία, for the 
stronger Xen. Symp. VIII.22, Mem. III.11.14. The glosses give συνήθεια or ἔθος, 
not ὁμιλία, as equivalent to consuetudo, cf. Corp. Gloss. 11.113. 31, 446.12, III.158.49, 





18 ‘ STUDIES IN THE DICTION OF THE 


The commoner relations between the meretrix or the leno and the 
amator are expressed in terms borrowed from the marriage ceremony. 
The lover might remove his mistress from the house of the leno to quar- 
ters provided by himself; he was then said to take or escort, ducere 
(ἄγειν) and the leno to release, or dismiss, mittere (ἀποπέμπειν): Poen. 
100 neque duxit umquam neque ille voluit mittere, ibid. 269 duxit 
domum, cf. adduco Merc. 813 amicam adduxit intro in aedes, cf. εἰσάγω 
Aristoph. Eccl. 983 ἀλλ᾽ οὐχὶ νυνὶ ras ὑπερεξηκοντέτεις εἰσάγομεν. Adduco 
is used also of the meretrix, who leads a man to her home: Truc. 114 
eumpse ad nos si domi erit, mecum adducam, ibid. 514. Duco® in Comedy 
is used indifferently of marriage or illicit love; ducto, with reference, 
perhaps, to its proper frequentative force, refers only to the latter, 
Phorm. 500 ut phaleratis ducas dictis me et meam ductes gratiis, Men- 
aech. 694, Poen. 272 (ductito), ibid. 868, Merc. 786 obducto (in conspec- 
tum ducere, Taub.). In general cf. Lodge s. v. duco, adduco, ducto etc., 
and T. L. L. 1.593, 45-50, 57. Nubo, as used of illicit relations, is cons- 
cious, and designedly facetious, so may better be mentioned elsewhere 
in this discussion (cf. p. 42). 

The commercial side of such transactions is expressed by the verb 
conducere (μισθοῦσθαι) cf. Corp. Gloss. II.372.6, 108.7, Bacch. 1097 
memoravit eam sibi hunc annum conductam, Amph. 288, T. L. L. IV.159. 
48-60, Lodge s. v. Latin conduco may translate λαμβάνω, which is often 
used instead of the more exact μισθοῦσθαι, sometimes with the price 
subjoined. For the latter verb cf. Lucian Dial. meretr. VI.4 οἱ μισθούμενοι, 
for the former Luc. Dial. meretr. XI.1 ἑταίραν δὲ τις παραλαβὼν πέντε 
δραχμὰς τὸ μίσθωμα dois, Alexander frag. 3K. eis αὐριόν με δεῖ λαβεῖν 





276.43, ἔθος 11.285.1, III.142.4, etc. Consuescere is used regularly in malam partem: 
Plaut. Asin. 222 (in word play), ibid. 703, Cap. 867, Cist. 87 (cf. Lodges. v.), Caec. Stat. 
149 Rib., Ter. Hec. 555, Phorm. 873, Adelph. 666 (T. L. L. IV.551. 69-75). Consues- 
cere in these passages is similar to ὁμιλεῖν (=eyqvac) Aristaen. 1.7 αὐτῶν ἐρωτικῶς 
ὁμιλούντων or to συνεῖναι (συγγίγνεσθαι) for which the regular expression in Latin 
Comedy is cum aliquo esse Truc. 362, 688, 706, 936, Most. 392, Merc. 102, Menaech. 
188, Amph. 817, Ter. Hec. 156. For συνεῖναι cf. Aristoph. Pax 863, Eccl. 340, 619, 
συνουσία Men. frag: 541K., Aristaen. II.7. 

*The idiom scortum ducere becomes as general in meaning as uxorem ducere, i. e., 
all thought of the actual “taking” or escorting, is lost, and the phrase is often equiva- 
lent to scortari, Bacch. 1080 duxi habui scortum, Pseud.258. By an apparent confusion 
of idioms ducere is used with noctem in the sense of conducere, Poen. 108 ducit noctem; 
the phrase is so interpreted by the older commentators, and by Lodge (tentatively). 
This is perhaps supported by Naev. 105 Rib. eius noctem nauco ducere, where the 
idea of hiring seems predominant in duco; cf. the fact that we have the ablative of 
price instead of the genitive as in the phrases nauci, flocci ducere (facere). 


SERMO AMATORIUS IN ROMAN COMEDY 19 


That λαμβάνω is not the habere of habui scortum may 
e inferred from such a passage as Alexis 213K. δύο λαβεῖν pater 
ρους BovNopat.* Πρίαμαι occurs Philemon 4K. 8, Eubul 67K. πρίασθαι 
κέρματος τὴν ἡδονήν" " cf. emere Most. 286 nam amator meretricis 


αὐτὸ et purpura, Poen. 274 nebulai cyatho septem noctes 
both sexes, cf. Miles 312, Curc. 


annua Truc. 


αὐλητρίδα. 
perhaps Ὁ 


mores sibi emit 
non emam. Vendere is frequent, of 
482. The consideration received is the merces; so merces ὌΝ 
31, Bacch. 29, Ter. Phorm. 414; according to the charge, greg hi 
pretiosa (Bacch. 74), or vilis, cf. scorta diobolaria Poen. 27 isp: 
diobolares Cist. 407 (cf. Varro L. L. VII.64. Fest. 329) 
er | 659 (all modern editors read doliarem ; choline, CAE 
Diobolaria (title of comedy) Fulg. 566-7, ct. Antiph. atcha baer: ὃ 
πόρνην (ἐξελαύνειν), Plato. com. 174K. (. 1ὴ seers Ha — 
Epicrates 3K. 1. 22. Corresponding to merces alah ΜΕ ge ᾿ 
meretr. XI.1, μισθωμάτιον (mercedula) Alciphron 1.36, ἐμπολή eno 
1.78. Dio C. 79.13. Where a meretrix was retained for an extende 
| luded:38 such a contract (συγ- 
tin syngraphus 15 


period of time, a formal contract was conc 
γραφή) 1s burlesqued, Plaut. Asin. 746 sq., where La 


used. oe 
Avarice is the most marked characteristic of the mere 


p. 68 sq.). In addition to the regular merx she is constantly τῆν τορι 
gifts, dona (δῶρα); Asin. 512 lingua poscit, corpus quaerit, me ru 3 
16, 51, Lucil. 684, Men. Thais 217K. αἰτοῦσαν πυκνα, Alciph. es gine 
παρὰ τῶν ἐραστῶν ἀργύριον, A. Pe Vidi, Εἰς. These gifts ssi : lone 

stant theme in Comedy: cf. Truc. 544, Cist. 133, Ter. Eun. 163, Pseu orl pf 
Truc. 425, etc. Hence the verbs do, dono (δίδωμι) are in — es 
of the lover, Bacch. 1080, Truc. 230, 239, 634, 911, etc. Defero is foun 

in the same sense: Men. 133, 173, 561, Miles 960, etc., and gas 
113b, Men. 741, 804. Lovers are called munigeruli (Pseud. 181). Accipio 


8Habeo, Bacch. 1080, Ter. And. 85, Adelph. 389 is Greek ἔχω Men. pes Ἄρννθϑε, 
καὶ Ναννάριον ἔσχηκας, Antiph. 102Κ. εἶτ᾽ οὐ δικαίως εἰμὶ 
Baton 3K., Eup. 9K. For the precise 
389 an domi est habiturus “proprie 


trix (cf. Hoelzer 


Κορώνην ᾿ : 
φιλογύνης ἔγὼ Kal τὰς ἑταίρας ἡδέως πάσας ἐχω, 
meaning of the words cf. Donatus on Adelphoe = 
quia haberi uxor dicitur et haberi mulier cum colt. Petr. 130 para _ ghee 
abstulit mihi, per quod etiam te habere potul (Taub.). In many cases, pa 
with the phrase γυναῖκα ἔχειν (of marriage) the erotic idea 1s in πἰρ τοὺ iy οἷς 
37Cf, Hec. 69 quam minimo pretio suam voluptaters expleat. x m : Migs 
286) cf. Amphis 1K. ἡ δ᾽ (meretrix) οἶδεν ὅτι ἢ τοῖς τρόποις ὠνητέο 


i i i i . also 
ἐστιν ἢ πρὸς ἄλλον ἀπιτέον. Note Afranius 380 Rib. (morigeratio) but cf 
; ; aes 
ist nicht morigeratio.’ 


Leo Plaut. Forsch.? p. 145 “ εὐγνώμων τρόποςῚ ᾿ 
38Cf, Legrand Daos p. 275, Schémann-Lipsius Der att. Process p. 


Droit privé de la républ. ath. IV.p. 42. 


quae 


32-733, Beauchet 





20 STUDIES IN THE DICTION OF THE 


is technical of the meretrix: Truc. 616 adventores meos eek 
quorum mihi dona accepta et grata habeo: tuaque ingrata quae abs te 
accepi cf. λαμβάνω Philostr. Epist. 12.2, and Boissonade n. ad loc. λαβεῖν 
“accipere et dare nota Latinis in amatoria vocabula aeque ac Graecis 
χαρίζεσθαι et λαβεῖν: Olearius.” With χαρίζεσθαι in this sense com- 
pare the use of χάριτες -- dona, munera, Alciphr. 1.36, though this may be 
rather parallel to Latin dona accepta, grata (Truc. 616 et al.). Aufero 
is also used of the meretrix: Truc. 16 sed relicuom dat operam ne sit 
relicuom poscendo atque auferendo ut mos est mulierum. For δῶρα 
ἀποφέρω, δίδωμι, etc., cf. Alciph. 1.6.2 κωμάζουσι εἰς αὐτὴν ἡ πρὸς θάλατταν 
νεολαία καὶ ἄλλος ἄλλο δῶρον ἀποφέρει, Aristoph.Thesm. 345 ἢ δῶρά τις 
δίδωσι μοιχῷ γραῦς γυνή. For dare, auferre munera, in elegy cf. Pichon 
S. VV. 

Avarice, in the mistress, provokes extravagance in the lover, whose 
prodigal gifts are usually referred to in Plautus as damna. Damnum 
(-a), as used in Latin Comedy, is of peculiar interest because of the 
apparent lack of any adequate Greek background. In its legal uses 
ΓΙ ΤΕ, ¥.23.30 sq. 24. 70 sq. 25. 58 sq.), damnum may often be 
glossed by ¢nuia (cf. also Corp. Gloss. 11.322. 20: 503. 22; 529. 43; 
934, 61; ITI.4. 33). The same thing is true of damnum in general usage, 
outside of legal contexts, i. e., damnum=deminutio rei familiaris opposed 
to lucrum (T. L. L. V.22. 55 sq.); note particularly Don. on Ter. Eunuch, 
994 damnum rei est, malum ipsius hominis; this distinction seems to be 
fairly apt for ζημία also. ζημία and κέρδος are contrasted Chilon. ap. 
Apost. 8. 34 b ζημίαν atpov μᾶλλον ἢ κέρδος αἰσχρόν (Otto Sprich. 197), 
cf. Men. mon. 496 τὰ μικρὰ κέρδη ζημίας μεγάλας φέρει. Note also Publil. 
Syrus 113 Rib. damnum appellandum est cum mala fama lucrum, 
Men. mon. 6 ἅπαν τὸ κέρδος ἄδικον ὃν φέρει βλάβην. This general use 
of damnum outside the sermo amatorius is exceedingly common in 
Comedy, in the idioms damnum facere, and damnum dare, in com- 
bination with malum, and in opposition to lucrum (cf. Lodge 1.349.C, 
Otto loc. cit.). The word is very evidently an old Latin word, with 
certain technical (legal) associations. It may occasionally translate 
ζημία in Comedy, but in certain cases, even outside the sermo, this is 
impossible; cf. the pun Men. 267 ne mihi damnum in Epidamno duis. 

The damna of lovers (cf. T. L. L. V.23. 20 sq.) appear to be peculiar 


**Damnum as an epithet for the meretrix (Men. 133) is apparently the Greek ¢nuia; 
cf. Ter. Eunuch. 79 calamitas nostri fundi, and for the thought, Alciph. III.33 ὅλον ce 
αὐτοῖς ἀγροῖς καταπιοῦσα. So also Curc. 49 malus clandestinus est amor, 
damnumst merum; cf. Aristoph. Achar. 737 τίς δ᾽ οὕτως ἄνους ds ὑμέ κα πρίαιτο, φανερὰν 
ζημίαν. 


- ᾿ 1 
SERMO AMATORIUS IN ROMAN COMEDY 2 


to the Latin sermo. Extravagance in a lover is rarely ieee in τ 
Greek sermo, and, where mentioned, is referred to by some see ae 
term as δαπάνη (sumptus) or ἀνάλωμα: cf. 1 ces 23K. παρὲυ . ἀνα 
κων ἐφ᾽ ἑκάστῳ (coitu), Alciph. 1.18.3 πέκανσο εἰς ταῦτα genie 
ge ἀντὶ τῆς θαλάττης ἡ Yn ναναγὸν ἀποφήνῃ βαρ ΤῊΝ χρημά = 
ibid. III.8 δαπανᾶται οὐκ ὀλίγα μάτην: ibid. ΠΠ.90, sis tae sii ue δ᾽ ὑπ μ ὴ 
οὐσίαν δαπανῶν τύχῃ, Men. ap. Stob. Flor. XV.1 τοὺς τὸν ἴδιον as 
ἀλογίστως βίον. (The last two cases are possibly not " eae a4 
So far as we may judge from the existing tragments, Gree 
had much less to say on this topic of extravagance than cen wee ° ‘ 
nor was it regarded as particularly vicious from the pes ang ay he? 
δαπάνη did not entail βλάβη, at least to any appreciable . get — 
In Plautus and Terence we find a very aie pi aR | “s με 
extended to mean wasteful or ruinous expenditures, " ier a 
employed instead of the weaker sumptus. More significan " desis 
fact that in erotic contexts, and sometimes elsewhere, ogee S award 
ally paired with flagitia, dedecus, and the like: cf. Bacch. 37 ne ἜΝ 
aut damna aut desidiabula, 380-1 tuom patrem ne una oe oe 
tuos tua infamia fecisti gerulifigulos flagiti, ibid. ae a : e 
440. All Plautine examples of damnum with flagitium (de e 
Lodge 1.349 c.] are in erotic contexts, with one ae te τ : = 
dedecus. Note also Horace Sat. 11.2.96, Cicero phil. eed { ἊΣ : 
turpe damnum quod dedecus, quod non avocetur atque pene aha 
tate. Interesting in this connection is the gloss damnum= n 
᾿ ᾿Ν ' 237.9 . ὡ Ἶ 
Oe ΒΒ of Greek Comedy was something ne pepe εκ 
Roman ideas of thrift and economy. The pry ey ont nie 
damna (-um) flagitia, etc., in the sermo amatorlus aur ae 
we have a Roman reaction against the dissoluteness ” Lae rari 
the extravagance of the Hellenistic Greek. ἜΡΟΝ ge ha 7 
of the interdependence of property and gage snes eee : 
res(property) it involves dedecus or snes (the r pire et 
so recognized). This may perhaps be best illustrate dy 
— κι ost. 144 nunc simul res fides et fama, sce preci 
ibid. 227 ut fama est homini, exin solet PS ΤΌ Υ ΤῸΝ. ; kent 
si est, patrue, culpam ut Antipho in se ene θ᾿ τ μα apg 
ae sek ἀρ ϑδὸ ee ei κεῖ Anat oi, minume 
(libertinae) consuetudo luxta vicin με μού ree 
lescentis aut rei aut famae damnosa; ultro enim ama us adp 
yc apengatr ἢ fens praebentibus suis, meretriculae munificentia 





22 STUDIES IN THE DICTION OF THE 


sustentabatur. In this passage, emphasizing, as it does, the view that 


the reputation suffers only as the pocketbook, and ignoring altogether 


what seems to us most ignominious in the situation, we have, it seems 
to me, an explicit statement of the Roman gospel of thrift, as it appears 
in the use of res, fama vs. damnum, flagitium in Comedy. 


The same idea appears in some other usages in Comedy: cf. the verbs 
pergraecari (Truc. 87b, Most. 22 with context. ibid. 64) congraecare 
(Bacch. 743), graecari (Horace Sat. 11.2.11). Nequam=dissolute and 


frugi=continent (cf. p. 39) show the same development from Roman 
ideas of thrift as the paramount virtue. 


The plural damna is more frequent than the singular in erotic contexts: 
cf. Truc. 950 stultus atque insanus damnis certant, Bacch. 66 palaestra ubi 
damnis desudascitur, ibid. 375-6 ut celem patrem, Pistoclere, tua flagitia 
aut damna aut desidiabula. With the adjective damnigeruli Truc. 
951 mulierei damnigeruli cf. Pseud. 181 amatores munigeruli; the idea 
in damnigeruli appears to be in effect “bearing the wasteful presents of 
their master.” Cf. also the later use of damna with reference to foolish 
or extravagant conduct in erotic relations, Martial X.58 sed non solus 


amat, qui nocte dieque frequentat limina, nec vatem talia damna decent. 


The adjective damnosus takes its coloring from damnum. In ac- 
cordance with the legal and common derived meanings of damnum 
(cf. pp. 20, 21) the adjective is glossed by ἐπιζήμιος and πολυζήμιος 
(Corp. Gloss. 11.37.31; 11.37.19). This covers such cases as Bacch. 
117 quid tibi commercist cum dis damnosissumis i. e. qui damna inferunt, 
Hor. epist. I.18.21 quem damnosa Venus nudat, Juv. XIV.4 damnosa 

alea. Cf. also Livy loc. cit. (p. 21) consuetudo 

rei aut famae damnosa. The word is used, of extravagant giving, 

with the connotations peculiar to damna: Pseud. 415 si de damnosis 
aut si de amatoribus dictator fiat, Truc. 82 postquam alium repperit 
qui plus daret damnosiorem meo exinde immovit loco. A doubtful 
case is Epid. 319 argentum accipio ab damnoso sene (T. L. L. V.20.82 
“qui invitus damnosus est cf. 309”, ibid. 22.21 “passivo sensu i. 6. qui 
damnum patitur Epid. 319 [?v. p. 20.82] ; so Lodge). The rarity of 
this usage suggests that the word is better taken in the sense of foolishly, 


harmfully wasteful; the old man is none the less wasteful because he 
does not know that he is wasteful. 


A natural consequence of the extravagant lover, amator damnosus, 
is the amator egens (πένης): Asin. 684 da mi istas viginti minas: vides 
me amantem egere, (το. 142 qui amat si eget misera adficitur aerumna, 


SERMO AMATORIUS IN ROMAN COMEDY 23 


Pseud. 273, Persa 1, Pseud. 695 (egestas). Inopia —— pra 
mon complaint of lovers: cf. Pseud. 300, Caec. Stat. setae 
p. 14), Asin. 724. Compare in general Callim. Epur. ‘ sheet: 
δοκέω, Xa λιμὸς ἔχει μόνον ἐς τὰ πονηρὰ desk id saci sign oe pions: 
νόσον, A. P. V.113 Ἡράσθης πλουτῶν Σωσίκρατες ἀλλὲ sipped ; 
ἐρᾷς. λιμὸς φάρμακον οἷον ἔχει. ες τὸ ὡς π᾿ cele 
φίλος. For omavs=inopia argentaria cf. Men. mon. 156 ἔρωτ 


λιμὸς ἢ χαλκοῦ σπάνις. | | 
chiefly we 5 αὶ γασια 
The words so far discussed relate chiefly to the quaestus or epya 
1 al 


é ueo Pl ‘orsch.? 
of the meretrix. It ranked also as an art, τέχνη, (Leo Plaut. Forsc 
17:e EC Ν᾿, ma a 
p. 146, n. 1): Ter. Haut. 226 habet bene et pudice eductam, ign a 
. , ᾽ je . " cs . a “ 
artis meretriciae, ibid. 366-7 haec arte tractabat virum, Εἴς, Alexis bene 
c » ii ; : : ; sae | : : tic 
καινὰς ἑταίρας πρωτοπείρους TNS TEXVNS (with πρωτοπείρους, CI. a rud 
tel ἃ loc.). Considered in this light the 
Prop. 1.9.8 and Rothstein note ad 1oc.). 7 μι pes 
; Ἷ r c ΑἹ 7 ως > CO L ρῶς 
profession of the meretrix 15 more complex, and the wiles of the ‘ irtese 
a , ; wan «ὁ werent » iowever, 
are a favorite subject for literary expansion and development. However, 
c 2c « πο ¥ Α δε Ἂν Se 4 ᾿ ἘΠῚ ae mon 
most of the terms used in this connection were doubtless ΓΝ nor 
ϑ : : το sete eae 
property before their adoption as literary motifs, and so would belong, 
in outline, at least, under the head of realistic material. ; oe 
| ix in Comedy 1 a (πιθανός 
The stock epithet of the meretrix in Comedy is blanda (1: f Ἷ , 
ϑ ΒΟΥ ᾿ Ῥ 
ἐπαγωγός). She is constantly represented as wheedling or baa ing 
ey - > re 7 itiae 
(κολακεύω) and her wiles or seductions are referred to as b τς ars 
3 . . . . . ἣ i = - ς 
(κολακεύματα): Casina 584 vitium tibi istuc μη οεμήθνρρνο: ) eis 
: ; ; . . 
ΠΟ] ed meretriclum, Men. 9 ν 
parum—non matronarum officiumst sed 1 ) Dane whe” 
λεπὸ πρὸς πόρνην μάχη πλείονα κακουργει, π 
χαλεπὸν . «+ - « -: ᾿ | i” ape’ 
οἵδ᾽, αἰσχύνεται οὐδέν, κολακεύει μᾶλλον, Men. Thais frag 0 
7 ὲ καὶ ν ἅμα. Petr. 127 illa risit tam blandum, Aris- 
θρασεῖαν, ὡραίαν δὲ καὶ πιθανὴν ἅμα, retr. 12 a , με 
taen. 1.1 μειδιᾷ πάνυ ἐπαγωγόν. For blanditiae (κολακεύματα), ᾿ 
ἦν ' i ‘pressl s. Ascon. Verr. 
haps the most technical of these expressions, ct. Fe. ae 
p. 138 blanditiae “feminis ac maxime meretricibus conveniun Ἵ és 
ι 7. 8 ί : iti no 
Gloss. 11.352. 10 κολακίαι, 357. 54 κωτιλίαι---' blanditiae, singulare ee 
ac ta is is 5 meretri- 
habet.’”’ In general, Truc. 318 blandimentis oramentis ey a 
‘is. 517 1173, Cas. 5 Most. 221, Cist. ὁ 
sch. 5 as. 586, Most. 221, : 
115 n. 103. 262, Bacch. 50, 517, 1173, C : 
ciis, Men. 193, 202, 7 aif 
Pomp. 164 Rib. blanda fallax, Caec. 66 Rib., A. P.\ 21, 186, ade μι 
3 5 8 3 ) sq., 2030. 76 54., Lodge 5. v. blandus, blandior, 
11.2034. 15 sq., 2034. 40 sq., 2 
blanditiae. | ὡς ΚΟ 
The blanditiae (κολακεύματα) of the meretrix (Ct. | ape 
p. 29) include, of course, the more general varieties of flattery, ana, 
a eee ) 


Leo | | . . . υ . 


Komidie.” 





24 STUDIES IN THE DICTION OF THE 


type, the courtesan has much in common with the parasite (Leo Plaut 
Forsch. p. 148, n. 2). These general aspects of the κόλαξ have es 
discussed by Ribbeck.t Erotic blanditiae include firstly ‘clendiciats and 
caresses, for example the pet names“ that are so frequent in Mautna: 
cf. Asin. 693 sq. dic igitur me(d) aniticulam, columbulam μων 7 | 
Mart. XI.29. 3-5 nam cum me murem, cum me tua ἰδ dicis “a 
: Blanditias nescis, ibid. X.68, 9-10, cf. Aristoph. Plutus 1010-1011 
καὶ γῇ Δί εἰ λυπουμένην αἴσθοιτό με νηττάριον ἂν καὶ βάτιον ὑπεκορίξετο 
The lectus is frequently mentioned with reference to such blanditiae: 
Bacch. 54 quid metuis? ne tibi lectus malitiam apud me suadeat? Phil- 
ecus 1K. els TO μεταπεῖσαι ῥᾳδίως ἃ βούλεται πιθανοὺς ἔχειν εἴωθεν ἡ κλίνη 
Ἄνγονν, Casina 883 conloco’fulcio mollio blandior™, Aristaen. II.7 4 oe 
a τὴν ἐπὶ τῆς εὐνῆς κολακείαν. For the general idea cf. Ach. Tat 7 5 
ὑπέκκαυμα γὰρ ἐπιθυμίας λόγος ἐρωτικός and Catul. LV.20 verbosa seas 
venus loquella; cf. also Aristaen. 11.14. A. P. V.262 (λάλημ ' 7 20C 
gga iy . V.262 (λάλημα), Theocr. 


Other alluren 3 a ἢ - 
nents Cc 5 » ας var =" ξ΄ Γ' ἐν *,* 
re mentioned as illecebrae Men. 355 munditia 


illecel imos anti ‘asi 87 3 
ebra animost amantium, Casina 887 inlecebram stupri principio eam 


βαντυπὶ posco, cf. ὑπέκκαυμα (L. fomes) Men. 237K. πολλοῖς ὑπέκκαυμ᾽ ἔστ᾽ 
ἔρωτος μουσική, Xen. Symp. IV.25, Ach. Tat. 1.5 (cited above) The 
verbs illicio and pellicio are used of the meretrix: Asin 006 < 
inliciebas me ad te blande ac benedice, Truc. 208. cf. a μὰ 
onan Aristaen. 1.1 ἐταῖραι προτρέπουσαι πιθανῶς, ibid. 11.10 καὶ 
ἐρωτικὼς προτρέπω τὴν κόρην. Ἐς 5 : ϊ ὶ ἐ 0 
eis TO Se cn, TOV bly 2 opigo ese aaa elena 
ay be mentioned 
the Plautine word elecebra Bacch. 944, Men. 377 nam ita sunt hic mere- 
trices: omnes elecebrae argentariae, cf. Festus p. 76, 5 M. elecebrae 
argentarlae meretrices ab eliciendo argento dictae. ‘ieee ; 
re Among the blanditiae of the meretrix were tears: cf. Ter. Eunuch. 
una mehercule falsa lacrimula, etc., And. 958, A. P. V.186 Μή με 


δόκει πιθανοῖς ἀπατᾶν δάκρυσσι Φιλαινί, Lucian Tox. 13 p. 520, 15 p. 522 
Pheu s+ + + Καὶ ἐν καιρῷ δακρῦσαι καὶ μεταξὺ τῶν λόγων ἐλεεινῶς 
ὑποστενάξαι. Rebuffs and forced separation (cf. Hoelzer op. cit 15) 
served to increase the eagerness of the lover: Haut. 366-7 banc a. 


abat virum ut illius animum cupidum inopia incenderet, Alciph. II. 


“‘Abh. d. kgl. sachs. Gesellsch. ἃ. Wiss. IX.1884. Ῥ.1 8. 


“Cf. G. Fridberg Die Schmeichelworte ἃ ; : 
er antiken Lit 
Ramsay Mostellaria Excursus. n Literatur, Bonn, 1912. Also 


42." . ° ” . 
Fulcio mollio (lectum) Lambinus ad loc.; an odd misunderstanding cf. fultus 
oro Juv. ITI.82, pulvino fultus Lucil. ap. Serv. in Verg. Ecl. 6. 53 (Marx 138). 


SERMO AMATORIUS IN ROMAN COMEDY 25 


1 (Hoelzer p. 83) διὸ καὶ μέγα τῶν ἑταιρουσῶν ἐστι σόφισμα ἀεὶ τὸ παρὸν 
τῆς ἀπολαύσεως ὑπερτιθεμένας ταῖς ἐλπίσι διακρατεῖν τοὺς ἐραστάς; cf. also 
Merc. 650, and, on inopia in general, Ρ.14 n. 2. 

From the point of view of the amator such treatment was con- 
tumelia (ὕβρις). In the list of vitia amoris, Merc. 30, we have the com- 
bination inopia (but cf. my interpretation, p. 14 and note) contumelia, 
and in Ter. Eunuch. 48, where the lover is denied access to his mistress, 
the expression non perpeti meretricum contumelias is used. Cf. 
also And. 557 denique eius libido occlusast contumeliis. According to 
Nonius (430. 15 cited p. 13 n. 25) contumelia is a stronger word 
than iniuria, but, as I have already remarked, (p. 13), this seems to 
be only in the sense of adding insult to injury. Iniuria is the word 
generally used of an actual breach of obligation: cf. Miles 438 meo ero 
facis iniuriam, and general usage outside the sermo. ὕβρις and ὑβρίζω 
are to be compared with contumelia: Theocr. Id. XIV.8 ἐμὲ δ᾽ a χαρίεσσα 
Kuvioxa ὑβρίσδει, Ach. Tat.I.2 τοσαύτας ὕβρεις ἐξ ἔρωτος παθών, ibid. 
Ψ11.1 ’Qpyitero μὲν ὡς ὑβρισμένος ἤχθετο δὲ ὡς ἀποτυχών, Lucian Dial. 
meretr. 111.3 ad f. 

The most frequent form of contumelia is exclusio. A favored lover 
of course enjoyed the pas: Asin. 236 nec . . . - : alium admittat 

ae quam me ad se virum, cf. also intromitto Truc. 944, Asin. 
56. Ter. Hec. 743 (recepto), Eunuch. 485, cf. Greek δέχομαι εἰς(προσ-) 
éxouar, Theocr. Id. XIV.47 Λύκῳ καὶ νυκτὸς ἀνῷκται, Terence Eunuch. 
80 sane quia haec mihi patent semper fores, Alciph. 1.6.2 ἡ δὲ εἰσδέχεται καὶ 
ἀναλοῖ χαρύβδεως δίκην, ibid. 1.34, Parthen. 34. Ach. Tat. 1.19, Aristoph. 
Thesm. 346. On the other hand it was common for the meretrix to deny 
access: excludo, extrudo (ἀποκλείω, ἐκβάλλω, διωθέω) Eun. 49 exclusit, 
revocat; redeam? Menaech. 698 nunc ego sum exclussisimus, cf. Timocl. 
23K. ἀλλ᾽ ἔγωγ᾽ ὁ δυστυχής Φρύνης tpacbeis . . .᾿. «+ THS Ovpas 
ἀπεκλῃόμην, Aristaen. II.16 ὅτι μὴ ἀπέκλεισα ἐλθόντα ‘‘evdov érepos’’ εἰποῦσα 
ἀλλ᾽ εἰσεδεχόμην ἀπροφασίστως," Truc. 86 me extrudat foras, Cist. 530, 

“Cf, Aristoph. Equites 737-8 σύ yap ὅμοιος εἶ τοῖς παισὶ τοῖς ἐρωμένοις. TOUS μὲν καλοὺς 
τε κἀγαθοὺς οὐ προσδέχει (admitto), with Neil’s note ad loc. 

“With reference to ἀπροφασίστως, the excuses that might be used to put off a lover 
are illustrated by Miles 250 sq. (although the connection is slightly different) facilest, 
trecentae possunt causae colligi “non domist: abit ambulatum: dormit: ornatur; 
lavat: prandet: potat: occupatast: operae non est: non potest.” On lavat cf. Truc. 
322 piscis ego credo, qui usque dum vivunt lavant, minus diu lavare quam haec lavat 
Phronesium. Some such connection is possible for the cryptic fragment Antiph. 148K. 


μετέρχεται ἥκει, παρέστι ῥύπτεται, προσέρχεται, 
στέλλεται μυρίζεται κοσμεῖτ᾽, 


/ 
. 
0 


᾽ Π ᾽ - 

ἔρχεται μετέρχετ᾽ αὖ, προσέρχετ᾽ αὖ, 
- Qt ᾽ / ~ 4 ~ 

σμῆται κτενίζετ᾽ ἐκβέβηκ᾽ ἐντρίβεται λοῦται, σκοπεῖται, 


ἀλείφετ᾽ ἂν δ᾽ ἔχῃ τι ἀπάγχεται. 
XT 





26 STUDIES IN THE DICTION OF THE 


A. P. V.41 τίς γυμνὴν οὕτω σε καὶ ἐξέβαλεν καὶ ἔδειρεν, A. P. V.161, Alciph. 


1.37 ἀποκλείσειν καὶ διώσασθαι. 


The doors (fores) of the loved one are frequently apostrophized by the 


excluded lover, and the serenade addressed to the doors (fores occentare) 
is a commonplace of Comedy and Elegy: Merc. 408, Persa 569, Curc. 145, 
quid si adeam ad fores atque occentem . . pessuli, heus pessuli, 
vos saluto lubens, etc. Such a song is technically known as παρακλαυ- 
aibvpov®: A. P. V.103 Μέχρι τίνος Προδίκη παρακλαύσομαι. So also προσάδειν, 
Aristaen. 11.19 παρίτω πάλιν προσάδων; θυραυλῶ, properly to wait at the 
door, is used occasionally for fores occentare: Aristaen. II.20. For the 
latter word in the sermo cf. Philostr. Epist. 53.8 eis δὲ θητείαν ὑπήχθη 
πικρὰν, ἧς ἔργα θυραυλίαι καὶ χαμαικοιτίαι καὶ ἡ προς θάλπος καὶ χειμῶνα 
ἀντίταξις. The impatient lover would often attack the door with “torch 
or crowbar’: Persa 569 fores exurent, Turp. 200 Rib., Ter. Adelph. 88 
fores ecfregit. Cf. θυροκοπῶ (θυροκοπία) Antiph. 239K., Diph. 128K.., 
(Hoelzer p. 64-5, 63). 

In connection with the excluded lover and the παρακλαυσίθυρον 
should be mentioned another convention of a somewhat similar charac- 
ter, the μωρολογία (Latin stultiloquentia); this expression may be used to 
denote extravagant or incoherent tirades of lovers, whether they be 
uttered as soliloquies or to some person. Often they were addressed 
to the sun, moon, stars, day, night, or air: cf. Merc. 4-5 vi amoris facere 
qui aut nocti aut dii aut soli aut lunae miserias narrant suas, Persa 49 
amoris vitio non meo nunc tibi morologus (stultiloquos) fio, Poen. 435 
sq., Cist. 283 sq., 512 sq.*” 

The words so far considered have dealt directly with the art or 
trade of the courtesan, and their connection with the sermo meretricius 
has been obvious. There remains a group of words and phrases, drawn 
from the vocabulary of everyday life, less obviously, perhaps, but no 


less certainly, a part of the same sermo. I refer particularly to the large 


“For a general discussion cf. De la Ville de Mirmont ‘‘Le παρακλαυσίθυρον dans la 
littérature Latine” Philologie et Linguistique, Mélanges Havet pp. 57 sq. and Leo 
Οὔ. Gel. A. 1898 p. 748 “die lebendige Thiir die die Menschen nach Willen einlisst 
oder ausschliesst ist altgriechische Vorstellung (Solon 4. 28, Aristoph. Ach. 127, Eurip. 
Androm. 924, Alc. 566); daraus erst erklirt sich der Typus des παρακλαυσίθυρον, wie 
ihn die neue Komédie entwickelt hat (Curculio); in der Ekklesiazusen heisst es noch 
(961) σύ μοι καταδραμοῦσα τὴν θύραν avotov.”’ Cf. also Hoelzer p. 60 sq. 

‘7For Greek references cf. Leo G6. Gel. A. 1898 p. 747, Plaut. Forsch.? p. 151 
n. 1. Of the examples cited in these places note particularly Call. frag. 67, Alciph. 
1.8.1 and add A. P. V.166, 191, Men. 739K. Compare also Hoelzer pp. 46-7 (cites 
Ach. Tat. VI.18.2). On μωρολογία (stultiloquium) and the adj. μωρολόγος (morologus) 
cf. Brix-Niemeyer on Miles G. 296. 


SERMO AMATORIUS IN ROMAN COMEDY 27 


number of ordinary verbs and nouns which recur in erotic contexts with 
specialized meanings; the technical character of many of these words is 
further emphasized by the fact that they appear repeatedly in stereotyped 
combinations. Some words of this class, and many of less frequent 
occurrence, have a picturesqueness, and a colloquial quality, which 
seem to suggest that they were part of the argot, or slang, of the mere- 
trix and the amator. Although it is somewhat difficult to differentiate 
this slang, I will attempt to do so, dealing first with those words and 
expressions that seem to have been in good and general usage. Such a. 
classification must, in the nature of things, be more or less arbitrary, 
and the results are, therefore, open to criticism; it should be remembered 
that my object has been to suggest, as a working basis, what seems to 
bea valid distinction, without attempting to be dogmatic in its applica- 
tion. ἘΝ 
It is interesting to find that, both in Greek and Latin, those “qui 
amant a lenone” are referred to by a class appellation, and seem almost 
to be thought of as a sort of Corinthian guild. For example, compare 
Aristaen. 1.11 ἐβουλόμην . . . + : | 
τῆσαι, Philostr. Epist. XXXVIIL8, with the cruder Latin expressions 
homines voluptarii Menaech. 259, Rud. 54, and amatores mulierum 
Menaech. 268; the Greek, as in the example from Aristaenetus, seems to 
apply to “initiates” i. e. those who were more or less versed in the ars 
amatoria. Such Latin expressions as those noted above seem closer 
to the primary significance of ἐρωτικὸς amorous, libidinous: ct. Alciph. 
1. 29 ἐρωτικὸς yap ἐστι δαιμονίως. Very commonly used of lovers in Comedy 
are the adjectives venustus and invenustus, compared ordinarily with 
Greek ἐπαφρόδιτος and ἀναφρόδιτος. Like Latin venustus, ἐπαφρόδιτοι 
is ἃ standing epithet for the ἑταῖραι: cf. Herod. 1.135 κάρτα ἐπαῤρόδετοι 
γενομένη (Rhodopis) μεγάλα ἐκτήσατο χρήματα, ibid. φιλέουσι δέ κως ἐν τῇ 
Ναυκράτι ἐπαφρόδιτοι γίνεσθαι αἱ ἑταῖραι. Invenustus may be merely the 
opposite of venustus, i. e., lacking in charm: so Catull. X.4 (scortillum) 
non sane illepidum neque invenustum, or may have the special sense of 
unlucky in love: cf. Ter. And. 245, Luc. D. Deorum 15.2, Yor the former 
meaning in the case of ἀναφρόδιτος cf. Hortens. apud Aul. ὍΘΙ. 1.5.13 
ἤΛλμουσος ἀναφρόδιτος ἀπροσδιόνυσος, Plutarch Mor. P. 57 D ras povodexets 
kal φιλάνδρους, ἀναφροδίτους καὶ ἀγροίκους ἀποκαλοῦντες. 
487: may be worth noting that ἐρωτικός in its pleasant sense and combined with 
various other adjectives seems not far removed from Latin venustus. So Antiph. 
80K. (of a parasite) ἐρωτικὸς γελοῖος ἱλαρὸς TH τρόπῳ (Meineke: ἐρωτικός esse 


: "TV ς ist ί λιν 
rj abilis d Theocritum XIV.61), cf. also Aristaen. 11.19 παρίτω 7a 
videtur amabilis ut apu vine τίσ ὐϑ, 


τοὺς ἐρωτικοὺς ἅπαντας διερω- 


- - ’ 
προσάδων κἂν ἐρωτικός μοι δοκῇ χαριοῦμαι τῷ μειρακίῳ, 





28 STUDIES IN THE DICTION OF THE 


In the parlance of the meretrix and the amator the verbs place 
(ἀρέσκω) and odi (μισῶ) are of considerable importance. The sais 
is used of the lover who finds favor with his mistress: Casina 227 a 
ut illi placeam et placeo ut videor, Menaech. 670 si tibj Sietices ca. 
dum: at placuero huic Erotio, Asin. 183, Epid. 133 Most 003 ΗΝ 
Cf. Men. Perikeir. 241 ἤρεσκες αὐτῇ τάχα τέως νῦν ἐμ... ‘Alci vi 
1.33.5, etc. Odi is the antithesis of amare, as μισῶ of φιλῶ. Both a. 
may express feelings ranging from hate to mere indifference. more Sen 
in the sermo, the latter: cf. Ter. Eunuch. 40 amare, ites sus Sear. 
Miles 1269 induxi in animum ne oderim item ut alias Tur ) 100 Ril ᾿ 
»Ν a Plut. 1072 οὐκ ἐῶ τὴν μείρακα iy σε a ἀν 

at. V.25 ἡ καὶ μισουμένη τὸν μισοῦντα φιλῶ καὶ ὀδυνωμέ ὃν ὀδυνῶ a dhed 
καὶ οὐδὲ ὕβρις τὸν ἔρωτα παύει. For a. a. πη" 
= ἱ Ae Υ - quam dudum deixeras te odisse atque angues, 
. μᾷ ie ahaa lai eg pe Hcy used in combination 
gr. XD (and compare Horace 
Odes ITI.1.1, 1.8.4). Cf. also μισηταί, technical, Crat. 316 K. with notes 
Before passing to the euphemisms, perhaps the largest and γέμει 
significant class of words in the erotic diction of Comedy. I wish ω 
mention a few verbs which have something in common with cipheectans 
in that they imply rather more than might appear on the surface ay 
tor 1s used regularly of the “love chase” with the meaning edie or 
press unwelcome attentions’; in this sense it is equivalent to διώκω" 
and is coupled or contrasted with fugio (φεύγω) in an antithesis common 
to both Greek and Latin: Merc. 669 ut illum persequar qui me fugit 
Casina 466, Bacch. 28, Miles 91, 778, 1113, Sex. Turp. 100 Rib. quem ἘΝ 
oderat sectatur ultro ac detinet, Catull. VIIT. 10 nec quae fugit sectare 
Theocr. Id. ΝΙ.17 καὶ φεύγει φιλέοντα καὶ οὐ φιλέοντα διώκει ibid XL75. 
Aristaen. 11.16 ἐκείνην διώκεις ὅτι σε πόρρωθεν ἀποφεύγει, Call. Bolas 31 
(cf. Leo Plaut. Forsch.’ Ρ. 156). A stronger verb than sector is ἘΥΒῊΝ 
(πειρῶ), which implies personal liberties and is used generally of im wanes 
advances: Miles 652 neque ego umquam ἴδον νον scortuxn ring 





φιλόμουσος ἐρωτικός, εἰς ἄκρον ἁδύς, cf. Catull. XXII.2 homo est venustus et dicax et 
urbanus, ΕἸΜΙοδίσ, Epist. ΧΧΧΊΙ.2 καὶ γὰρ ἔστιν ἕρωτικὰ (ῥόδα) καὶ προ δνν καὶ ΟΝ 
χρῆσθαι εἰδότα. The word seems to suggest a definite quality, and amabilis does 
not seem to me an adequate substitute in any example. Cf ‘the use of ave σ Ν 
Philostr. Epist. XXXVII.1 Aira με, ὅτι σοι ῥόδα οὐκ ἔπεμψα: Ἐγὼ δὲ ies ὡς ἼΣΩΝ 


τοῦτο ἐποίησα οὔτε ὡς ἀνέ 
$ ἀνέραστος ἄνθρωπος ; does not ἀνέραστος here =invenustus? 


; “Sometimes sector Ξε ἀκολουθῶ, which properly =se 
Cist. 91 (with Men. 558K.). 


quor, consequor, cf. Phorm. 86, 


SERMO AMATORIUS IN ROMAN COMEDY 


convivio (cf. Luc. Dial. meretr. III.1), Aristoph. Plut. 1068 πειρᾷ 
σε καὶ τῶν τιτθίων ἐφάπτεταί σου, ibid. 150 ὅταν μὲν αὐτάς (ἑταίρας) 
τις πένης πειρῶν τύχῃ, Equites 517° πολλῶν γὰρ δὴ πειρασάντων αὐτὴν 
ὀλίγοις χαρίσασθαι, Alciph. 11.1. Subigitatio Capt. 1030 is paralleled by 
πεῖρα: cf. lexicon, and Persa 227 ne me attrecta, subigitatrix further 
illustrates the idea of the verb. Tento is similarly used in elegy: cf. 
Prop. 1.3.15 leviter positam tentare lacerto. 
A more refined vehicle for the same idea is supplied by audeo (τολμῶ) 
in its technical sense. The force of τολμῶ is clearly defined A. P. V.75 
αὐτή μοι προσέπαιζε καὶ εἴ ποτε καιρὸς ἐτόλμων : ἠρυθρα . . + - - 
ἤνυσα πολλὰ καμών, Α. Ῥ. Ν.275 τολμήσας δ᾽ ἐπέβην λεχέων ὕπερ, Longus I. 
21 ὑπό τ᾽ ἀπειρίας ἐρωτικῶν τολμημάτων. Audeo is not positively technical 
in this sense in Comedy* (i. e., it is not used without a defining infini- 
tive), but may be said to be on the way: cf. Aul. 755 ergo quia sum 
tangere ausus haud causificor quin eam ego habeam potissimum, Bacch. 
1163, Poen. 1310, Eunuch. 884. For later usage cf. Pichon 5. v., and the 
phrases auso (rapto, cupito) potiri: Verg. Aen. VI.624, IV.217, Apul. met. 
[X.18(cited by Norden, Vergil Aeneis Buch VI, p. 286). Another word 
with equal claim to be considered technical is ἐλπίς, ἐλπίζω (spes, spero): 
A. P. V.101 ᾿Ελπίζειν ἕξεστι ; (B) Ζητεῖς δὲ τί; Νύκτα (B) φέρεις τί; A. P. 
V.267 ἐλπίζεις δὲ τυχεῖν, V.241, Ach. Tat. 11.10 οἶνος, ἔρως, ἐλπὶς, ἐρημία, 
Aristaen. 1.2 οὐδὲ καταβαλεῖς ἡμᾶς ἀπ᾽ ἐλπίδος μεγάλης, ibid. 1.4, Philemon 
138K. cf. Miles 1051 sit necne sit spes in te unost, Ovid Ars Amat. 1.719 
nec semper Veneris spes est profitenda roganti. Answering to spes, 
sensu venereo, is copia: Miles 1040-1 multae aliae idem istuc cupiunt 
quibus copia non est, ibid. 1229, Ter. Phorm. 113, Casina 842, (cf. Lodge 
s. v.). Opposed to copia in this sense is inopia (cf. p. 14, also p. 24); 
for the two words in combination cf. Trin. 671 quom inopiast cupias 
quando eius copiast, tum non velis with T. L. L. IV.902. 35; 900. 79. 
Besides copia in various combinations (with esse, habere, etc.), potior 
(cf. Norden Aeneis Buch VI, p. 286) is common in this sense: cf. Ter. 
Haut. 322 vis amare, vis potiri, Curc. 170 ipsus se excruciat qui homo 
6°Van Leeuwen notes that the active πειρῶ was used in good Attic only in an erotic 
sense. Cf. also Neil, note on Eq. 517, where Moeris s. v. and Eustath. on Il. 338.31 
are cited as authority for this restriction. For other cases cf. Aristoph. Pax 763, 
Theopomp. 32K. with Kock’s note, Aristophont, 4K.., Menand. 524K., Lys. 1.12, Eur. 


Cycl. 581 (V. Leeuwen). 

51Audeo can hardly be said to be the equivalent of τολμῶ in general usage outside 
the sermo, in Comedy, as the meaning “dare” is not as yet firmly established. Cf. 
Brix, note on Trin. 244. On the other hand, audere does not have the technical force of 


velle in the sermo. 





30 STUDIES IN THE DICTION OF THE 


quod amat videt nec potitur dum licet. In these and similar passages 
the verb has the distinctly technical force for which τυγχάνω OF hides 
and sometimes εὐτυχῶ are used in Greek. The climactic sequence of the 
terms subigito (audeo), spero, potior is illustrated by such examples as 
Luc. Amores 3 πειράσας μὲν γὰρ ἐλπίζεις, τυχὼν δ᾽ ἀπολέλαυκας. A. P. V.267 
ἐλπίζεις δὲ τυχεῖν, cf. also Ach. Tat. 1.9 πῶς ἄν τύχοιμι τῆς ἐρωμένης. A. Ρ. 
Ὁ ἤνυσα πολλὰ καμών. It is suggestive that in Greek werbe and 
phrases employed for this idea, the thought is merely one of success 
in hitting a mark or reaching a goal proposed. The Latin idiom 
employs, in a weakened sense, it is true, a verb implying complete, if 
temporary, possession. = | 
Occasionally, as in Eunuch. 614 et de istac simul, quo pacto porro 
possim potiri, consilium volo capere tecum, potior has the meaning “use” 
or enjoy”’, for which utor (χρῶμαι) and fruor (ἀπολαύων) are more resin): 
These two verbs are practically interchangeable, as are their Greek 
equivalents, though in the case of fruor and ἀπολαύω more zest is perhaps 
implied. Utor is in effect rather neutral, formal, and reminiscent of 
legal phraseology: Persa 128 numquam edepol quoiquam etiam utendam 
dedi, Ter. Phorm. 413 item ut meretricem ubi abusus sis, mercedem dare 
lex iubet ei atque amittere? cf. χρῶμαι Ach. Tat. VI.15 ὑπονοεῖν μοι δοκεῖ 
σε χρησάμενον ἅπαξ, ἀφήσειν καὶ ὀκνεῖ τὴν ὕβριν, Heliod. 1.15 ᾿Αρσινόην 
ἀκούεις που πάντως τὴν αὐλητρίδα, ταύτῃ ἐκέχρητο; cf. also the expression 
uxor usuraria Amph. 498, 980. For fruor in a less explicit sense cf. 
Ter. Phorm. 165 ut mi liceat tam diu quod amo frui, but the noun 
fructus use” or “enjoyment” is not on a high plane: Casina 839 meast 
haec. scio sed meus fructus est prior. Similarly Asin. 918 alternas cum 
illo noctes hac frui; cf. ἀπολαύω, ἀπόλαυσις Luc. Amores 3 πειράσας μὲν 
γὰρ ἐλπίζεις, τυχὼν δ᾽ ἀπολέλαυκας, Aristaen. 1.10 ὁ δὲ οὖν τῇ ἩΚΡΊΝΑ 
βραχέα νυκτομαχήσας ἐρωτικῶς τό γε λοιπὸν εἰρηναίων ating aie 
Alciph. 11.1 ἀεὶ τὸ παρὸν τῆς ἀπολαύσεως ὑπερτιθεμένας, Heliod. 1.15. 
There remain to be considered the more pronounced euphemisms 
of the sermo meretricius in Comedy, i. e., such words as tracto, tango, 
ludo, amo, quiesco, dormio, accumbo, and the like. All these expres- 
sions are frequently employed, not only in their surface meanings, but 
to take the place of bolder or more vulgar terms. Tango and attingo 
may be explicit: Poen. 269 quas adeo hau quisquam umquam liber 
tetigit neque duxit domum (‘‘tangere mulierem pro rem cum muliere 
habere dicunt Latini’’ Lamb.), Aul. 740 cur id ausu’s facere ut id quod non 
tuom esset tangeres cf. also tactio infra 1. 744), ibid. 755, Poen. 98. Ter. 


Phorm. 1018, Hec. 136, Catull. XXI.8. For the less drastic use, cf. 


SERMO AMATORIUS IN ROMAN COMEDY 31 


Rud. 426 non licet te sic placide bellam belle tangere, Eunuch. 373 adsis 
tangas ludas, Casina 458, Poen. 281, Miles 1092. Attrecto and contrecto, 
like subigito (the more general term), are used of caresses: Rudens 421 
Ah, nimium familiariter me attrectas, Asin. 523, Casina 851, Poen. 698, cf. 
fiyyavw (tango), ψαύω (tracto) A. P. XII. 209 "ἔστω προὔνεικα πρῶτα 
θιγήματα καὶ τὰ πρὸ ἔργων παίγνια (Eunuchus 373 tangas ludas), Ach. 
Tat. IV.7 ἀκοῦσαι θέλω φωνῆς χειρὸς θιγεῖν, Ach. Tat. ΓΝ΄.7 χειρὸς θιγεῖν 
ψαῦσαι σώματος. For Ψαύω (drastic) cf. A. Ρ. ΧΙ1.173 καὶ τῆς μὲν Yabw 
τῆς δ᾽ οὐ θέμις cf. θυγγάνω Eur. Hipp. 1044, El. 51. Parallel with Latin 
intactus (-a) or integer is Greek ἄψαυστος: Cas. 832 integrae atque 
imperitae huic impercito, A. P. V.217 χρύσεος ἀψαύστοιο διέτμαγεν ἅμμα 
κορείας Zebs.>” 

The verb amo is on rather a low plane in Comedy, and it may be 
noted that when the emphasis is on pure affection diligo is preferred 
(cf. Friedr. Catull. p. 486). It is hardly necessary to indicate the common 
use of amo for meretricious relations; characteristic examples are Poen. 
176 (dicit) se amare velle atque obsequi animo suo, ibid. 603 liberum 
Bi locum et voluptarium ubi ames, potes, pergraecere, Pseud. 
203 qui amant a lenone (iuvenes), Ter. Andr. 87 ei tres tum simul eam 
amabant (in general cf. T. L.L. 1.1951.80, 1952.60 inclus., Lodge 5. v.). 
As used above, amo translates ἐρῶ, cf. amator (ἐραστής). It is used 
also of kisses or caresses, like φιλῶ Bacch. 1192b tecum accumbam, te 
amabo et te amplexabor, Aristoph. Equites 1341 ἐραστής τ᾽ εἰμὶ σὸς φιλῶ 
τέ σε, Aristoph. Ach. 1200 φιλήσατόν με μαλθακῶς. 

To be classed with amo is ludo (παίζω), to dally or toy amorously. 
In Eunuch. 373 cibum una capias, adsis, tangas, ludas, propter dormias, 
we have a sequence, in which the verbs increase in boldness. Ludo 
is not so definite here as in later Latin. Catullus has, LXI.211, ludite 
ut libet et breviliberos date, Petr. 11 invenit me cum fratre ludentem, 
Mart. XI.39.7 ludere nec nobis nec tu permittis amare, Prop. 1.10.9 
and Rothstein ad loc.; cf. παίζειν and its compounds Aristaen. 1.7 τῇ 
ποθουμένῃ, προσπαίζων ἅμα Kal πειρώμενος τῆς καλῆς, A. P. V.158 ἙἭ. μιόνῃ 
πιθανῇ ποτ᾽ ἔγὼ συνέπαιζον, ibid. V.245 παῖζε μόνη τὸ φίλημα. The noun 
ludus is used of dalliance, frequently in combination with iocus, and 
sometimes with other nouns: Pseud. 65 iocus ludus, sermo, suavisaviatio, 


Bacch. 116 (same personified), Rudens 429 otium ubi erit, tum tibi 

“The opposite of tango is abstineo, to refrain from touching, Curc. 37 dum ted 
abstineas nupta, vidua, virgine, Ter. Hec. 139, 411, Poen. 282 (opposed to tango). 
Figuratively Miles 1309, cf. ἀπέχομαι Aristoph. Lysis. 124, 153, 771, 765, Men. Epitrep. 
521 (447) τοιαυτησὶ yap οὐκ ἀπέσχετ᾽ ἂν ἐκεῖνος, εὖ τοῦτ᾽ 016,’ ἔγὼ δ᾽ ἀφέξομαι, Α. Ρ. 


V.242, Alciphr. 1.29.3. 





32 STUDIES IN THE DICTION OF THE 


operam ludo et deliciae dabo, Hor. Ep. 1.6.66, Catull. LXI.210. The 
combination ludus iocusque, or either word used separately, seems to re- 
present Greek παίγνια: A. P. XI1.209 θιγήματα καὶ τὰ πρὸ ἔργων παίγνια, 
Ephip. 7K. τοῖς ἡμετέροισι παιγνίοις, A. P. V.166 νέα παίγνια, ibid. V.197 
Ἰλιάδος φίλα παίγνια. Compare also iocus (Pichon s. v.) and Catull. 
VIII.6, with Friedrich’s note (p. 114). Paegnium (Παίγνιον), in the Persa, 
is named advisedly, as the context shows: cf. lines 204 (deliciae), 284. 
Compare also Aristoph. Eccl. 921 and Latin deliciae passim. 

The very common verbs cubo, cubito, accumbo, and decumbo, are 
perhaps adequately treated in the lexica, but a few remarks may be in 
order. The two former are distinctly used sensu venereo in many 
passages in Comedy, as, for example, Bacch. 860, 896, 1009, Truc. 547, 
Miles 65, Amph. 132, Curc. 56. The comic coinage cubitura=coitus 
Cist. 379, and cubitus Amph. 1122 are to be cited in the same connec- 
tion. Accumbo and decumbo are, however, frequently without such 
significance, even in erotic passages. The contrary may be true in such 
cases as Bacch. 1192a, Menaech. 476, 1142. Even here such an inter- 
pretation can hardly be insisted on, though Greek usage for κατάκειμαι 
and κατακλίνω supports it: cf. Aristoph. Pax 1331 χὥπως μετ᾽ ἐμοῦ καλὴ 
καλῶς κατακείσει, Lysis. 904 σὺ δ᾽ ἀλλὰ κατακλίνηθι μετ᾽ ἐμοῦ διὰ χρόνου, 
Eccl. 614. In the case of quiesco and dormio the amatory sense is 
rather clearly established. In Asin. 519 sq. we find the words quin 
pol si reposivi remum, sola ego in casteria ubi quiesco, omnis familiae 
causa consistit mihi. The whole simile is rather suggestive, owing to the 
many nautical comparisons of an erotic nature current in Greek Comedy: 
cf. ἐλαύνω Aristoph. Eccl. 39 (Von Leeuwen ad loc.), Plato com. 3K., 
the extended simile Theophilus 6K., Theogn. 457, etc., but it is not neces- 
sary to press an erotic interpretation for the entire passage. The 
meaning of quiesco, however, turning, as it does, upon that of sola, 
becomes quite clear by a comparison with Cist. 44-5 numquam ego hanc 
viduam cubare sivi, nam si haec non nubat, lugubri fame familia pereat. 
Equally in point is the recurrence of μόνη in Greek, in such phrases as 
A. P. V.184 ταῦτ᾽ ἦν ταῦτ᾽, ἐπίορκε; μόνη σὺ πάλιν μόνη ὑπνοῖς, A. P. V. 
213, Alciph. 1.38 κείσεται λοιπὸν μόνη, and the verb μονοκοιτῶ Aristoph. 
Lysis. 592 cf. secubo in Latin. Another variant is ἡσυχάζω A. P. V.133 
dbo vixtas ad’ ᾿Ηδυλίου ἡσυχάσειν. Dormio apparently pos- 
sesses an amatory sense, by way of double entendre, in Eunuch. 373 
adsis, tangas, ludas, propter dormias. Aside from the fact that climactic 
effect would be expected, this sense for dormio is common in Elegy 
(cf. Pichon) and follows naturally from the erotic significance of ovy- 


SERMO AMATORIUS IN ROMAN COMEDY 33 


καταδαρθάνω, συγκατάκειμαι, etc., Aristoph. Eccl. 613, 622, 628, Alciph. 
1.38; cf. also Caec. 96 Rib. with Ribbeck’s note ad loc.—dormitum ut eam 
suadet ‘‘de meretricis illecebris, ni fallor, agitur” Rib.* 

Euphemistic also is the use of volo: Miles 972 cupio hercle equidem 
si illa volt, ibid. 1149 et illa volt et ille autem cupit, Catull. 
VIIIL9 Nunc iam illa non volt: tu quoque impotens noli, 
Pichon 5. v. velle, cf. A. P. V.42 Μισῶ τὴν ἀφελῆ, μισῶ τὴν σώφρονα 
λίαν. ἡ μὲν yap βραδέως, ἡ δὲ θέλει ταχέως, Philostr. Epist. 43.3 σύρεις μὴ 
θέλοντα, Theocr. XXIX.7. It will be noted that in these examples 
the idea of volo (θέλω) is practically “consent.”’ The verb is often 
closer to βούλομαι: Asin. 542 sine me amare unum Argyrippum animi 
causa, quem volo; cf. Philostr. Epist. 66.1 ἣν αὐτὸς ἐβούλετο. For 
other examples cf. Boissonade on Aristaen. pp. 303, 308, 551 and Mart. 
VI.40 tempora quid faciunt? hanc volo te volui. The expressions morem 
gerere, morigerari, morigerus, though common in erotic contexts and in 
a broad sense equivalent to χαρίζεσθαι, are, in general, much less ex- 
plicit than the Greek verb* and often refer to other than physical com- 
pliance, cf. Most. 189, 226 (Ramsay, note ad loc. and exc. p. 126), 398, 
Menaech. 202, Stich. 742, Cas. 896, Amph. 842, Ter. And. 294. With 
Amph. 131 pater nunc intus suo animo morem gerit (cf. ibid. 981) compare 
χαρίζεσθαι θύμῳ Soph. Elec. 331 et al. A more drastic case is supplied 
by the punning passage Ter. Adel. 214-5 adulescenti morem gestum 
oportuit. qui potui melius, qui hodie usque os praebui (obscene, Donatus 
with the approval of Spengel and others). Compare παρέχω Philostr. 
Epist. 68. 9-10 καὶ γεωργοῖς παρέχεις σεαυτήν (=corpus volgare?) and 
passim. 

Some euphemistic expressions which the Greek shares with later 
Latin erotic poetry are missing in Plautus and Terence: so opus (erotic= 
ἔργον) for which cf. Pichon and such cases as A. P. V.275 ἀνύσσαμεν ἔρ- 
γον ἔρωτος, Ach. Tat. 1.10 τὸ δ᾽ ἔργον ζήτει πῶς γένηται σιωπῇ. It is not 
unlikely that Stat. Caec. 167 Rib. is a case in point: properatim in tene- 
bris istuc confectum est opus. Possum is apparently not among verba 
nequiora in Comedy, despite δύναμαι A. P. XII.11, 213 and later Latin: 
cf. Mart. III.32.1, 76.4, XI.97.1. For facio=coeo, no cases from 
Plautus are recognized by the Thesaurus (T. L. L. VI.121. 40 sq.); cf. 


8Some significance may be attached to Curc. 184 at meo more dormio; hic somnust 
mihi, but the force of hic semnust mihi is probably “this is (as good as) sleep to me.” 

Cf. Schol. Pind. Pyth. 2.75 χαρίζεσθαι κυρίως τὸ συνουσιάζειν λέγεται, Alexis. 165K. 
Eppérw pédraw’ ’Orwpa πᾶσι yap χαρίζεται, Aristoph. Equites 517, πολλῶν γὰρ δὴ 
πειρασάντων αὐτὴν ὀλίγοις χαρίσασθαι, ibid. Ach. 883-4, A. P. V.2, ibid. 233, 269, 
Aristaen. I1.19 (p. 27n. 48), Philostr. Epist. 68. 9-10, Theop. 29K. (1). 





34 STUDIES IN THE DICTION OF THE 


also T. L. L. VI.140.22 for factor (Curc. 297) where the word is cited as 
auctor facti, with reference to Leo’s note ad loc. Outside of Comedy 
the use is well attested: cf. Catull. 110.2 with Friedrich’s note ad loc. 
and T. L. L. loc. cit.™ Friedrich compares πράττειν, with references to 
Aeschin. in Timarch. 160, Paus. 104; cf. also δρῶ Aristoph. Vesp. 1381, 
Thesm. 398, Eccl. 704, ἐνεργεῖν Theocr. IV.61, Alciph. IIT.55(19).9. 
Do (dato) is technical in Plautus. The two noteworthy examples 
of ἄατο-- διδόναι are in paederastic passages, but the usage is one that 
belongs to the sermo meretricius in general: cf. Catull. 110.4 with Fried- 
rich’s note, Afranius 63 Rib. virosa (φίλανδρος) non sum, et si sum, 
non desunt mihi qui ultro dent, Naev. 75 Rib. quae in choro ludens 
datatim dat se (cf. also Isidore Orig. I.25 where this is cited with the 
comment “Ennius de quadam impudica’”’). For the Greek cf. Aristoph. 
Equit. 738-40 τοὺς μὲν καλοὺς . . . - - οὐ προσδέχει σαυτὸν δὲ 
ye ae βυρσοπώλαισιν δίδως (cf. Van Leeuwen, note ad loc.), 
Theocr. XXVII.61 (Prescott, Class. Phil. 1909 p. 322). In Plautus, 
Aul. 637 pone id quidem pol te datare credo consuetum senex seems ἃ 
clear example, as does Casina 362 comprime istunc. Immo istunc qui 
didicit dare (Lodge “in m. p.’”’). Much less evident is the old interpreta- 
tion for Curc. 296-7 isti qui ludunt datatim servi scurrarum in via et 
datores et factores omnes subdam sub solum. Lambinus and Taub- 
mann interpret this in malam partem, comparing Naev. 75. Support 
for this view can be found in the fact that scurrae occurs in an objection- 
able passage Poen. 612, and also in the fact that examples of datatim 
are mostly in erotic relations. Datatim, properly=vicissim (invicem 
dare), cf. Nonius p. 96, is used de re venerea Afran. 222 Rib.', Naev. 75 
(cited above), Pompon. Atell. 1 (cf. T. L. L. V.39. 35-45); without such 
meaning, only Nov. 22 Rib. (cf. Turnebus Adv. VI.5), though this is 
doubtful, and Curc. 296, the example under consideration. Waiving 
questions of usage, there is nothing in the passage that can not be satis- 
factorily explained on the theory of a ball game, adopted T. L. L. V.39.37, 
42-9 (datores). Ribbeck explains the passage as referring to the game 
harpastum, a game of “sides” (Sitzungsb. sachs. Akad. 1879 p. 88). 
Periphrases and ellipses are comparatively rare, and are limited toa 
few expressions like Pseud. 780 neque illud possum quod illi qui possunt 
%Tambinus on Truc. 966 romabo siquis animatust facere, etc., reading the MS5 
si quid, adds “puto hanc cohortationem ad opus venereum pertinere.” This seems 
reasonable. Note also that in Pseud. 780 neque ego illud possum, quod illi qui possunt 
solent, the omitted verb would appear to be facere. Similarly Rudens 1216 omnian 
licet (Lamb.). 
‘Cf. Taub. ad loc. and particularly Buecheler Rh. Mus. 35. 398. 


SERMO AMATORIUS IN ROMAN COMEDY 35 


solent (cf. ἐκεῖνος, δεῖνα); cf. hoc Most. 328 (Lamb.), Pseud. 1178 
etiamne facere solitus es, scin quod loquar? Miles 1092 neque te 
tago neque fe—taceo, Persa 227 habes nescioquid, Bacch. 897 neque 
ausculatur neque illud quod dici solet, Pseud. 216 ubi usque ad lang- 
uorem—: 

The peculiarly colloquial, or slang element of the sermo meretricius 
is an elusive quantity, and, for present purposes, the term has been 
civen a rather broad acceptation. I have thought it reasonable to 
include under this head all homely metaphors and proverbial expres- 
sions, colloquial exaggerations, and a number of technical or quasi- 
technical uses of verbs, nouns, and adjectives which do not appear in 
later Latin outside of those authors that professedly exhibit the sermo 
cotidianus. For most of the diction thus far discussed Elegy offers 
numerous parallels, as it does for the distinctly literary element that 
remains to be considered. That part of the sermo amatorius in Comedy 
that has least in common with Elegy may most plausibly be assigned to 
the argot of the meretrix and the amator. I do not, however, wish to 
maintain that all that follows is argot; convenience has, to some extent, 
influenced the grouping. 

Certain colloquial phrases have to do directly with the business of the 
meretrix. Thus rem (commercium) habere is used of intercourse:Truc. 
94 cum ea quoque etiam mihi fuit commercium, Bacch. 563-4 tibi non 
erat meretricum aliarum Athenis copia, quibuscum haberes rem? Merc. 
535 rem habet, ibid. 533 mecum rem coepit. Similarly est res Ter. 
Haut. 388°7, Eunuch. 119, Hec. 718. 

The bankrupt lover is called inanis Bacch. 517, 531, or sterilis Truc. 
241, instead of the usual inops Bacch. 517; cf. Greek κενός: Call. Epigr. 
XXXIL.1 οἶδ᾽ ὅτι μου πλούτου κενεαὶ χέρες etal. So Greek αὖος is used in 
the same connection (of a penniless lover) Luc. dial. meretr. XIV.1 
ἐπεὶ δ᾽ ἐγὼ μὲν αὖος ἀκριβῶς, σὺ δὲ τὸν Βιθυνὸν ἔμπορον εὕρηκας ἐραστήν, 
ἀποκλείομαι μὲν ἐγώ (quoted by Leo Plaut. Forsch.’ p. 149, Hoelzer 

67For res in plural used euphemistically for res venereae cf. Heraeus Petr. u. die 
Glossen p. 34 on Petr. 77 tu dominam tuam de illis rebus fecisti, Corp. Gloss. Lat. 
V.462.1 irquitallus puer cum primum ad res accedit, Auson. technop. 14. 7 imperium 
litem venerem cur una notat. . . res? Arnob. adv. nat. 3. 10, 


Plautus Most. 897 (Rohde JHB. 1879, 847, from whom Heraeus draws most of the 
foregoing examples) quaeso hercle abstine iam sermonem de istis rebus; this seems 


forced; surely the meaning “topics” suffices for rebus in this passage. Add to these 
examples Friedrich on Catullus 107. 7, particularly Miles 1437 magis metuant 
(moechi) minus has res studeant. Res (pl.) as in the above examples, is, of course, a 


different idiom from rem (commercium) habere. 





36 STUDIES IN THE DICTION OF THE 


p. 65). Compare Latin aridus=pauper (T. L. L. 11.568) Mart. X.87.5 
absit cereus aridi clientis. Again the bankrupt is stigmatized as a 
“dead one”: Truc. 163 dum vivit, hominem noveris; ubi mortuost quies- 
cat;** for mortuos as used here cf. (possibly) Men. Kolax 49 (Koerte) 
ἄνθρωπε r]é[pvor]y πτωχὸς ἦσθα καὶ νεκρός vur{i] δὲ πλου[τεῖς]. It is possible 
also that inermus Caec. 67 Rib. should be classed with such expres- 
sions—sine blanditie nihil agit in amore inermus. 

A variety of picturesque expressions is used of the meretrix and 
her abode. The former is a navis praedatoria (Menaech. 344), stabulum 
flagiti (Truc. 587), lupa (Epid. 403),5° fera (Asin. 145), and her ancilla 
is a celox or “cruiser” (Miles 986) cf. celocula (a doubtful reading, cf. 
Lodge 5. v.) ibid. 1006 and λέμβος Anaxand. 34K. The home of the 
meretrix or leno is referred to as latebrosa loca (Bacch. 430) cf. Trin. 
240 (amor) latebricolarum hominum corrumptor, Bacch. 56 latebrosus 
locus, Poen. 835 tenebrae, latebrae; we have also the expressions damni 
conciliabulum (Trin. 314), conciliabulum® (Bacch. 80), desidiabula 
(Bacch. 376), lustra (Bacch. 743, Casina 243, Asin. 867, Curc. 508, 
Pseud. 1107 (lustrari); cf. the epithets fera, lupa, and the common term 
lupanar (Bacch. 454). In general the scortum (πόρνη) and the meretrix 
(ἑταίρα) are carefully differentiated, although the former term is habitu- 
ally used of the meretrix in general observations of a moral character, 
or fixed idioms such as scortum ducere (scortari); for the caste distinc- 
tion cf. Nonius p. 423 M. The scortum is referred to as a prostibulum 
(-a, -e?) Nonius loc. cit. prostibula, quod ante stabulum stent quaestus 

58Noveris in this passage is apparently technical in the sense of ὁμιλεῖν or γιγνώσκειν 
cf. Pichon 5. v. cognosco and T. L. L. III.1504. 1 sq. Examples in Comedy are Turp. 
42 Rib. mulier meretrix, quae me quaesti causa cognovit sui, and Plautus Most. 894 
novit erus me (noted by Taubmann). Similarly γιγνώσκω Men. 558K. ἔπειτα φοιτῶν 
καὶ κολακεύων ἐμέ τε καὶ τὴν μητέρ᾽ ἔγνω μ᾽ and elsewhere. In this case quiescat sup- 
ports the double entendre (supra p. 32, discussion of Asin. 519); ἡσυχάζω (=quiesco?) 
is quite technical. Quiescas (MSS and Ussing) lends even more point to this pas- 
sage. For ἡσυχάζω cf. A. P. V.133, 167. 

59Cf. Λύκα as name of a courtesan Amphis 23K., Tim. 25K., with Horace’s Lyce 
Carm. IV.13 and III.10. Also the names Λυκαίνιον, Avxawis in Pape (Griechische 
Eigennamen). Similarly, we have a procurer Lycus (Λύκος) in the Poenulus. The 
wolf was proverbial for rapacity (Otto Sprichwérter p. 198 sq.), cf. the hprase λύκου 
βίον ζῆν Polyb. XVI.24.4. Cf. also Bechtel Att. Frauennamen p. 95. 

According to Goldmann (Die Poetische Personifikation in der Sprache der alten 
Komédiendichter) p. 19, conciliabulum=atAdoyos. So also Brix-Niemeyer on Trin. 
314, citing as parallels Menaech. 988 saltus damni, Truc. 551 damni via. σύλλογος 
occurs only once in the comic fragments (Plato 90K) and is there used in a good sense. 


For the meaning of conciliabulum cf. Lambinus on Trin. 314 (apparently a mistaken 
idea), T. L. L. IV.38. 43-52. 


SERMO AMATORIUS IN ROMAN COMEDY 37 


diurni et nocturni causa, Stich. 765 Prostibules(t) tandem? stantem 
stanti savium dare amicum amicae? Cist. ap. Non. p. 423 Μ., Persa 837, 
Aul. 285, Pomp. 148 Rib. Compare also the verb prostare (stare) Curc. 
507, Stich. 765, Publil. Syr. 18 Rib., Pomp. 156 Rib., Juv. X.239, X1.172, 
111.65, Greek προίστημι, Hesych. κεραμεικός. τόπος ᾿Αθήνησιν, ἔνθα ai πόρναι 
προεστήκασαν, ibid. 5. v. Δημιάσι πύλαις . . . . -. πρὸς γὰρ αὐτάς 
φασιν ἑστάναι τὰς πόρνας, Eubul. 67K. Like prostibulum is proseda: 
Poen. 266, cf. Paulus 226. 2: prosedas meretices Plautus appellat quae 
ante stabula sedeant: eaedem et prostibulae. In the same context 
other opprobrious epithets for the scortum occur: cf. pistorum amicas 
(Poen. 266), and Pseud. 188 Hedylium .*. .. . . quae 
amica es frumentariis®. Reliquias alicarias (Poen. 266) is explained 
Paulus p. 717 after the analogy of the foregoing: “alicariae’”’ meretrices 
dicebantur in Campania solitae ante pistrina alicariorum versari 
quaesti gratia.’ For status cf. stare, prostare (supra). Stabulum 
(Poen. 268) used for fornix, recalls Truc. 587 stabulum flagiti, Cas. 
160-um nequitiae (epithets in both cases); cf. also Persa 418 and Suet. 1]. 
49. Pergula in the meaning lupanar (fornix) occurs Pseud. 213; cf. more- 
over Catull. XXXVII salax taberna, vosque contubernales. In connec- 
tion with prosedas (Poen. 266) note sella and sessibulum, and compare 


‘!This passage is interesting as harping on the idea of guild preferences for a particu- 
lar meretrix, cf. 197-8 tu quae amicos tibi habes lanios, 210 Xystilis, 
quoius amatores olivi dynamin domi habent maxumam. Fora localized 
clientéle cf. Alciphr. 1.6.2 κωμάζουσι γὰρ εἰς αὐτὴν ἡ πρὸς θάλατταν νεολαία καὶ ἄλλος 
ἄλλο δῶρον ἀποφέρει. (Leo Plaut. Forsch.? p. 150). 

Ussing rejects this too plausible explanation, interpreting the phrase reliquias 
alicarias as useless residue, “‘riffraff.”” Lindsay reads reginas, from the codex Turne- 
bus (not, however, among the readings known to Lambin or Taubmann). ‘‘Reginae”’ 
“queens” would be a natural expression for the sermo, but aside from the fact that it 
would be rather milder than the other epithets in this passage, I find no parallels in 
Greek or Latin Comedy. Ussing likewise departs from the traditional interpretation 
for line 267 schoeno delibutas servicolas sordidas cf. schoenicolae Cist. 407 ap. 
Varro L. L. VII.64 “ab schoeno nugatorio unguento” and Festus 329 b 32. Ussing 
(following Meursius) rejects this schoenus, as an ointment, and interprets the phrase 
as “who reek of the mat,” citing Aristoph. Plut. 541 ἀντὶ δὲ κλίνης στιβάδα σχοίνων. 
Ussing comments “et schoenicolae appellantur meretrices talibus cubilibus consuetae.”’ 
For the teges or rush mat made of the iuncus (σχοῖνος) cf. Mayor on Juvenal IV.8. 
In defense of the traditional interpretation it may be said that delibutus is properly 
used of liquids, particularly perfumes, cf. Thes. L. L. V.442.47 where this passage is 
cited “Plaut. Poen. 267 schoeno-utas (i. unguento cf. Titius or. frg. Macr. sat. III.16.14 
delibuti unguentis, etc.).”” Compare also Cato De re rust. 113.1, in directions for 
imparting a bouquet to wine, suffito serta et schoeno et palma, quam habent unguen- 
tarii, ibid. 105.2. The fragrance of the calamus was well known. 





38 STUDIES IN THE DICTION OF THE 


Juv. 11.136 et dubitas alta Chionen deducere sella (Ussing), with May- 
or’s note ad loc. Similar in tone to Poen. 266 sq. is Cist.405-8 
=Plaut. ap. Varro de |. 1. VII.64 non quasi nunc haec sunt hic limaces 
lividae febriculosae, miserae amicae osseae diobolares, schoeniculae, 
miraculae, cum extritis talis, cum todillis crusculis. On limaces Varro 
loc. cit. says: limax ab limo quod ibi vivit,® but, for modern ideas cf. 
Walde s. v. Ussing, on Bacchides 13, limaces viri, derives the word from 
lima, explaining the phrase, “viri alterum atterentes, quales v. c. para- 
siti.” The other epithets offer little room for discussion. For diobolares 
cf. Poen. 270 and supra p. 19. 

A number of adjectives have peculiar meanings, perhaps colloquial, 
in erotic contexts. Turpis (aicxpés)=ugly Most. 288 turpi mulieri 
is perhaps too common to require comment; for patos contrasted with 
αἰσχρός cf. Anaxand. 52K.9 ἀλλ᾽ ἔλαβεν aicxpavy . . . . . ἀλλ᾽ 


4 


ἔλαβεν ὡραίαν τις, Philemon 170K. σαπρὰν γυναῖκα δ᾽ ὁ τρόπος εὔμορφον 
moe. It is possible that malus bears the same meaning Bacch. 
1161 haud malast mulier, but this is open to question; the older com- 
mentators (Lamb., Taub.) explain ‘‘non invenusta,”’ as does Ussing, in 
double entendre. But whatever mala means in Bacch. 1161, it certainly 
does not refer to appearance in the next line, where it balances nihili, 
pol vero ista mala et tu nihili. In Bacch. 1139 b we have with reference 
to the old men (as oves), stultae atque (haud) malae videntur (haud 
solus B in marg. omittit Ussing). The negative is supported by 1131 
sine omni malitia, which might also have accounted for its insertion; 
malitia can hardly mean anything but cunning, duplicity, with a bad 
connotation: cf. Persa 238 malitia tecum certare miseriast, Epid. 546 
muliebris adhibenda malitia est, Miles 880 mala esse et 
fraudulenta, ibid. 887 male atque malitiose with Lorenz’ note, Truc. 131, 
Ter. Hec. 203 (Hoelzer p. 76). Then in Bacch. 1139 b, reading the nega- 
tive, haud malae should mean guileless or innocent. In default of 
evidence for the meaning “‘not bad looking” in Bacch. 1161 we should 
perhaps understand the phrase as meaning “she looks harmless.”’ The 
idea of slyness is sometimes transferred from the words malus, malitia, 
to the proverbial mala merx®™, originally commercial and opposed to 
proba merx, cf. Poen. 342 proba mers facile emptorem reperit (cf. 341 
invendibili merci); of a leno, as a “bad lot’”’ Pseud. 954; of age Menaech. 

®3Note, in this connection, Meursius’ emendation of Poen. 267 schoeno delibutas 
to coeno delibutas (cf. caeno conlitus 835). 

“Cf. Brix on Miles 895 ‘sprichwortlich und plebejisch, ‘eine leichte Ware.’ ”’ Otto 
op. cit. p. 200 n. 2 “mala merx braucht Plautus von Leuten die wenig taugen.”’ 


SERMO AMATORIUS IN ROMAN COMEDY 39 


758: of women, with slyness or deceit emphasized Cist. 727 mala mers, 
era, haec et callidast, Miles 894, Persa 238, Truc. 409, Casina 754 b; cf. 
simple merces Miles 1023 pedetemptim tu has scis tractari solitas esse 
huiusmodi merces. The phrase mala (nequam) bestia, proverbial 
(Otto p. 55), can hardly be classed in the sermo, as it is used outside of 
erotic contexts as a term of abuse for both men and women: cf. Thes. 
L. L. 11.1939. 81 sq. In Plautus the term is used of women Bacch. 
55 mala tu’s bestia (of a meretrix), Cist. 728 imitatur nequam bestiam et 
damnificam; cf. 
ἐξωλέστερον (ἑταίρα), Men. 488K. μέγιστόν ἐστι θηρίον γυνή. 


᾿ ’ ° T , ᾽ \ ἢ νὰ ὧν é 
κακὸν θηρίον Bion IV.13 κακόν ἐντι τὸ θηρίον, Anaxilas 22K. 


Nequam (nequitia) seems to be the colloquial word for lewdness or 
wantonness: Bacch. 111-12 Lycurgus mihi quidem videtur posse hic 
ad nequitiam adducier, ibid. 1180 Vidi ego nequam homines verum te 
neminem deteriorem, Pomp. 131 Rib. In later Latin cf. Pichon s. v. 
and Mart. III.69.5 nequam iuvenes facilesque puellae, 111.91.4. insignis 
forma nequitiaque puer, IV.42.4.  Frugi, in erotic contexts, is the op- 
posite of nequam, i. e., “continent” cf. Poen. 721 (720) ut frugi sles. quid 
si animus esse non sinit, with Ussing ad loc., similarly Asin. 857 siccum, 
frugi, continentem, amantem uxoris maxime, and, in contrast ibid. 859 
madidum, nihili, incontinentem atque osorem uxoris suae, Asin. 856 
virum frugi rata, Mart. VI.21.8 tam frugi Iuno vellet habere Iovem. 
In Poen. 178, nequam facere apparently resumes amare velle atque 
obsequi animo suo (176) and is synonymous with stulte facere Bacch. 


57 apud me si quid stulte facere cupias prohibeam; ci. supra 54 quid 
metuis? ne tibi lectus malitiam (=nequitia?) apud me suadeat. The 
choice of these expressions instead of stronger terms to express licentious 


conduct does not originate in an effort to be euphemistic; ideas of thrift 
and discretion were apparently stronger than the purely moral sense, and 
it is this sort of commercial morality that accounts for the erotic meaning 
of frugi, nequam, etc., (cf. supra p. 21, on damna). 

The adjective putidus is used like Greek campos of age and impo- 
tence: Bacch. 1163 tun, homo putide, amator istac fieri aetate audes, 
cf. Aristoph. Vesp. 1380-1 νομίσας σ᾽ εἶναι σαπρὸν κοὐδὲν δύνασθαι δρᾶν, 
Pax 698. With Bacch. 1163 (homo putide) cf. nihili esse ibid. 1188, 120/, 
Persa 179 certo is quidem nilist qui nil amat; the phrase is an elusive 
one, but in these examples the idea of lack of virility seems consistently 
present: cf. Eupolis 221K. ὡς μόλις ἀνήρρησ᾽" οὐδὲν ἐσμεν of σαπροί, also 
V. Leeuwen on Vesp. 1343. 

Fortis in Bacch. 216 sed Bacchis etiam fortis tibi visast and Miles 


1106 ecquid fortis visa est, invites comment. According to the ancients 





40 STUDIES IN THE DICTION OF THE 


fortis= formosa, so Serv. on Verg. Aen. IV.149 Quidnam fortis est? id 
est pulchra, Nonius 306 M. Fortis rursum formosa Plautus Milite (quoting 
Miles 1106, cf. supra)®. Modern commentators (cf. Brix, Lorenz on 
Miles 1106) seem to be justified in regarding fortis as meaning rather 
strong, robust, cf. such adjectives as “strapping,” “buxom,” “husky.” 
This meaning is more consistent with the transferred meanings of fortis 
in Plautus and elsewhere: cf. Trin. 1133 tam fortem familiam, Nonius 
p. 306 divitem et copiosam. In Bacch. 216 sq. the comparison to Juno 
(217) ni nanctus Venerem essem, hanc Iunonem dicerem seems to 
suggest stately proportions for Bacchis. In the Afranius passage 
cited by Lorenz (156 Rib.) formosa virgost . . . . . praeterea 
fortis, the meaning of the adjective is debatable, but it is certainly not 
the same as formosa. Fortis is applicable also to men: Miles 1111 
Quid is? ecqui fortis? Lodge submits as possible examples of fortis 
“46 corporis forma”? Rudens 314 and Miles 10; the former seems to be a 
possible case, but the latter, where the word is coupled with fortunatus, 
is apparently out of the question. There is hardly ground for saying, 
as Lodge does, that fortis when used of appearance is sometimes in 
malam partem, apart from the fact that a query like Miles 1111 would 
doubtless be pronounced with a leer.® 

Proverbial expressions are comparatively rare in the sermo ama- 
torius of Comedy, and popular metaphor is infrequent, and limited to a 
few stock figures. Clearly proverbial is the expression Asin. 874 alienum 
fundum arat, cf. Theogn. 582 ἀλλοτρίην ἀροῦν ἄρουραν; for numerous 
other examples cf. Lid. and Scott on ἄρουρα, Men. Perikeir. 436 γνησίων 
παίδων ἐπ᾽ ἀρότῳ, Aristaen. 1.19. The transfer of agricultural activities 
to res venereae has been a prolific source of imagery, at all times. For 
other examples in Plautus cf. Epid. 557 Qui per voluptatem tuam in me 
aerumnam obsevisti gravem, Truc. 145 sq. (discussed p. 54). In the 
above proverb (Asin. 874), the word to be stressed is fundus.®’ 

®Lambinus on Bacch. 216 is worth quoting for its own sake. Accepting formosa, 
he says: fortassis . . . . . quia formosa mulier quovis viro, quantumvis 
robusto ac valido, potentior atque validior est (quotes Anacreon to this effect). 

*On Persa 846 hicinest, qui fuit quondam fortis Leo (crt. note ad loc.) quotes, 
aptly enough, πάλαι ποτ᾽ ἦσαν ἄλκιμοι. If the Greek adage suggested the Plautine 
phrase, as seems likely, the Latin here would mean “ who has seen better days.” 

‘Hortus Miles 194 is wrongly suspected, as it seems, by the older commentators, 
but with fundus (ἄρουρα) cf. hortus (κῆπος) Priap. V.4, κῆπος Diog. L. 11.116, μανιόκηπος 
Anacr., 156. Similarly saltus, Casina 922 saepit veste id qui estis (see Lamb. ad, loc.) 
ubi illum saltum video obsaeptum, and also Taub. on Curc. 56 pandit saltum (wrongly 
suspected). Additional material on this sort of popular metaphor may be found in 


Lamb. and Taub. on the Plautine passages mentioned, as also in Thes. L. L. 11.627. 
55-64 (aro), and Latin lexica s. v. sulcus. 


SERMO AMATORIUS IN ROMAN COMEDY 41 


With this passage compare Curc. 35, where the prostitute is compared 
to a public highway, as in Callimachus and Propertius; Curc. 35 nemo 
ire quemquam publica prohibet via, dum ne per fundum saeptum facias 
semitam, cf. Prop. 11.23.1 sq. cui fuit indocti fugienda haec semita 
vulgi, ipsa petita lacu nunc mihi dulcis aqua est, Callim. ep. 28 
(also involving the public well) οὐδὲ κελεύθῳ χαίρω τίς πολλοὺς ὧδε καὶ 
ὧδε φέρει, μισῶ καὶ περίφοιτον ἐρώμενον οὐδ᾽ ἀπὸ κρήνης πίνω. Akin to this 
is the Pythagorean maxim τὰς λεωφόρους μὴ βαδίζειν cited Diog. Laer. 
VIII.1.17 (Cobet), Arist. frg. 192, though this σύμβολον had not appar- 
ently a direct erotic application. The πόρνη is called λεωφόρος and 
πανδοσία cf. Anacr. 157, Suidas 5. v. Μυσάχνη. 

Proverbial also is the phrase Curc. 50 iamne fert iugum? The 
young girl was popularly compared to an unbroken filly or heifer (πῶλος, 
δάμαλις, etc.) cf. Epicr. 9K. ὡς δάμαλις, ws παρθένος ws πῶλος ἀδμής, A. P. 
V.292, Eur. Hipp. 546, with Harry’s note, Petr. 25 posse taurum tollere 
qui vitulum sustulerit with Greek adj. ἀταύρωτος and Aesch. Ag. 1126 
ἄπεχε τῆς βοὸς τὸν ταῦρον, Call. Epigr. 45 τῇ δεκάτῃ ἦλθεν ὁ βοῦς ὑπ᾽ ἄροτρον 
ἑκούσιος. Similarly Miles 304 quam mox horsum δά stabulum 
juvenix recipiat se a pabulo, Cist. 308 quamquam vetus cantherius sum, 
etiam nunc, ut opinor, adhinnire equolam possum ego hanc, si detur 
sola soli; with equola compare Eubul. 84K. πώλους Κύπριδος (of courtesans). 
The verb inruo Cas. 891 should perhaps be referred to this form of 
comparison, as the noun admissarius Miles 1112 ad equas fuisti scitus 
admissarius (cf. Casina 811 edepol ne tu, si equos esses, esses 
indomabilis, etc.). This latter form of comparison is employed, grossly, 
Miles 1059 nisi huic verri adfertur merces, etc. 

In addition to these expressions a few others of a metaphorical 
nature occur. Some are mere suggestions: Miles 625 nil amas, umbra’s 
amantum magis quam amator, Pleusicles, cf. Men. Incert. 554K. av 
ἔχῃ φίλου σκιάν. Umor (sucus), exaresco, are used of res venereae: Miles 
640 Et ego amoris aliquantum habeo umorisque etiam in corpore, 
nequedum exarui ex amoenis rebus et voluptariis, ibid. 787 lautam vis 
an quae nondum sit lauta? Sic consucidam. Cf. the opposite siccus, 
used of bodily soundness, the result of temperate living (cf. Catull. 
23.12, with Friedrich’s note) or of austere habits, as in Asin. 857 siccum, 
frugi, continentem, Afran. 61 Rib. sicca, sana, sobria, virosa non sum, 
cf. Gr. ξηρός Aristoph. Vesp. 1452 ξηροὶ τρόποι. With Miles 641 

(exarui) cf. αὑαίνω Aristoph. 612K. ἐνταῦθα δὴ παιδάριον ἐξαυαίνεται ὥστ᾽ 
ἔγωγ᾽ noawounv θεώμενος. For siccus cf. also Lucil. 239 Marx and 
note, Ter. Eun. 318, Priap. 32 B. The comparison of old age to death 





42 aa 
STUDIES IN THE DICTION OF THE 
SERMO AMATORIUS IN ROMAN COMEDY 43 


is a commonplace in Comedy, as well as els ὃ 
oa I medy, as well as elsewhere: Bacch. 1152 quam ne Kae we τ ν eae 
odiosumst mortem amplexari, Miles 627-8 tam tibi ego videor 4 cf. Juv. IX.26, X.2.24. Ferio (Bacch. 11/3) non metuo ne quid mihi 
Acherunticus? Tam capularis? Cf. A. P. V.21 fakes rime cog ‘ doleat quod ferias, is certainly among verba nequiora, cf. the preceding 
ae 0 he ΣΟ VSS | no 1e old age : ig oye 4 δα στ 5 ; 
of the courtesan) ὡς δὲ τάφον viv σε παρερχόμεθα, also Aristoph. Eccl rt line 1172 b Malum tibi magnum dabo iam. patiar (Gr. πείσομαι tech.) ; 
hi Sis i ' » Ale ἐ = O} 1. SECC. ), ᾿ ἀντ ο 4 F ’ ; τῶν ashe re ior 
sq., 1030-1036. Divortium is used of separation from the meretrix with ferio cf. σύ τω (xapetrbea), wale Aristoph. Pax B14, ἘᾺΝ ΡΥ Σν 
᾿ c < Te Ρ D4 ' > . x - ᾿ F / . 
(cf. supra p. 18 on duco) Truc. 420: similarly nubo=coeo Cist. 45 κρούω Anec. Bek. 101, Aristoph. Eccl. 990; so κρούειν πέπλον (tunicam 
; sansa wena” 7 ν st. 45 num- . : 290 rs To. 100\ Af 
quam ego hanc viduam cubare sivi, nam si haec non nubat. etc.. cf permit) tS oe Sa ἘΠ ee 
Ver y Kcl VIII 18 τ . e a ‘ ni ᾿ « Je , εν Cee ® ὸ li ee Ι] 5 H ἊΨ |. 3 V γ ae roe ω een R : 4 x ᾿ ὡ x i 

. Bel. ᾿ εν. «ἡ; iterally Herodas V.61-2 (sc. we will see you) τὰς “Axatkas Kewas as πρωὼν 
᾿ 8 ᾿ : ett indigno Nisae deceptus amore, where coniunx β anaes ‘ si : ο ὶ ἐν 
=puella amata (γυναῖκα Theocr. VI.26) ibid. 66 where coniunx=i ἔθηκας τοῖς σφυροῖσι τρίβοντα: in double entendre, Aristoph. Ves- 

: vg : , C nx > luvenis . ; ‘ ; 
amatus, Aen. VII.189. cf. also % Τ' ἦι a yae 1343 w. scholia, Ach. 1149 (a (8w); so, in Latin Prop. III 
; Ἂ Bt. , .aiso ἄνδρα Cheocr II 2 42 “" ss 2 eee | < ITs . x a, d . ανατριμώω); SO, n 4zalin rop. . 
᾿ A . 11.5,42, νυμφεύω Eubul. Ἔ ; ἔπ ἢ 
ὅστις λέχη γὰρ σκότια νυμφεύει λάθρᾳ,58 Luc co ngee ie gin 11.30 Petr. 87. In the phrase caput limare, the origin of the verb 15 
ta . Fae . ὃ JS, ζ ὃ 3 ll es ν 7 5 a 
Del. 240, A. P. V.94. Sororcula as applied to the meretrix Cist mo somewhat uncertain, cf. Walde s. v. limax, and supra p. 38; the rela- 
ee nee es ν ΤΓΟΙΓΙΧ Uist. 49 : ; 3 ‘ : ; 
germana mea sororcula. repudio te fraterculum, suggests, at least. tl tion to limus is supported by Poen. 292-3 At vide sis; cum illac num- 
later use of s ai ee ee eens: ΣΝ τ RE eee . ; eine 
of soror and frater as verba nequiora cf. Mart. II.4, X.65 abit Rap (nae ρον sae iy one 
XII.20, Petr. 127. A colloquial expression is 5 ut ΠῚ et tibi limem caput; but, as the verb is generally used, it 
1015 ' quial expression is suggested by Bacch ; ‘ - ; ; 

9 ego “ae εν “gee ἀν Aaa ties seems to be synonymous wi are, lunge tc., 1 >» sense 
τὰ Β animo cupido atque oculis indomitis fui, cf. Alciphr. 1.6.2 poems ἰς 6 Synor γιοῦ V ith copu are, iungere, etc., in the sense of 
ῥᾷδιος ὧν τὼ ὀφθαλμὼ καὶ πρὸς πᾶσαν ἡδονὴν ἀϑροδι ' ; ἐ join” cf. Nonius p. 334. 11 limare etiam dicitur coniungere (cf. ibid. 
qui oculos emissicios habeat σῶν Kexuuévos (quasi 333 limare exquirere et delenire a lima dicitur). Coniungo 

labeat nec possit irretortis spe ) ΠΡ : : ha 

ss S spectare formosas 
Ber . 4 “ ; “΄ Ρ SAS, ; Ν oe eee Bee [ee 4 a ᾿ς . 
gl.), cf. also A. P. XII.106 ἕν μοι μόνον olde τὸ λίχνον ὄμμα, Μυίσκον ὁρᾶν copulo, conduplico, etc., are used in phrases with caput and corpus In 

The sermo meretricius, so called, is not devoid of a certai ῃ ' the sermo: Poen. 343 caput et corpus copulas? Pseud. 1261 corpora con- 

i ἢ " "δ -€rtain refine- : . ae Mae : : 
ment, but, with its numerous euphemisms, it combines a f ; ᾿ duplicant, Miles 1334 capita inter se nimis nexa hisce habent. Limare 
} sms ew drastic ee ‘3 RS: 
expressions, apparently colloquial, which Pon thes ; aii caput, to join, “rub heads=osculari is similar to the above examples. 
claim a somewhat lower origin ἔμ ἜΠΟΣ e h ΠΝ, miei Νὴ The meaning osculari fits the phrase in every occurrence, Oe. Ey dade 
Paed ᾿ st of the terms so far discussed. Seo ἐὰν dale ὼς Se ; a ) Rib. Pl ἜΣ 
erastic terms will be omitted from this discussion, but some others 111.387, 1-7, Liv. Andr. trag. 28, Caec. 140,Turp. 112 Rib., Plaut. bacch. 
. % : ni rtrT shay Ν ° 
should be mentioned, as offering a field for tehdeneetation Cado (P frg. XVII, Poen. 292, Merc. 53/7, Scem. frg. 1, cf. particularly Merc. 
. ᾿ 5“ . (860 (Fersa ἐδὼ ι ᾿ πε a . 
656 . suter 8 ac 5. ὃ 
libera eris actutum, si crebro cades) is apparently after the Greek 591 neuter stuprl causa caput limaret, and Cas. 887 inlecebram stupri 
πίπτω used as the passive of βάλλω in a drastic erotic sense, cf. Aristopl Pe ee 
. Aristoph. : 
Ach. 275 καταβαλόντα καταγιγαρτίσαι (“tumble” Starkie),® N i Another debatable phrase is caput prurit Bacch. 1193; the context 
. o other ae ι 
case οἵ cado in this sense occurs, cf. T. L. L. III. 22. 73-5 suggests a special erotic application, which Plautine usage hardly con- 
. ὧν Ὁ ' J Oe aia Ἢ » 22: -). con- ς vi ee : 
turbare (Casina 465) is paederastic; Lamb. ad loc. discu mil firms. Other phrases with prurio are Amph. 295 dentes pruriunt (anti- 
veel suc; . discusses similar ae 2 icati 
phrases. On inclinabo (Persa 737 inclinabo me cum hcote teat ef cipation of physical violence), Persa 32a scapulae pruriunt (application 
Leo ἢ. ad loc. “verbum ambigue ductum a κλίνη cf. 765 qui 1 tic as above), Miles 397 dorsus prurit (same force), Poen. 1315 num tibi, 
me . /65 quin lectis ΩΣ 
᾿ adulescens, malae aut dentes pruriunt qui huic es molestus, an malam 


hos actutum commendamus?”; not necessarily in mal. part. here but 
~YVC xy c ὠ Cc ὰ j r . . . . ί Ε 1 
The apparent meaning in this last 1s “vou must lack 


rem quaeritas? 
ally looking 


68Cf. also Eub. 67K. καὶ μὴ 
. ‘ . Kat μὴ λαθραίαν Kir lori , - ; . . . 
535K., apparently different eo ay ee Gs ca bee ἐμάν parole anges instinct to warn you of approaching danger, or are you actu 
᾿ : ᾿ é rerbDial sentiment against illicit love, cf. ¢ 3 oT 317 
sarang clandestinus est amor, damnum est merum. ὴ ᾿ for trouble?” The verb prurio apparently suggests the retort 1317-18 
rotess 3 ΣΙ δι Ἶ S τές me . . Tay > ~t » 
AAA ssor Prescott, who suggests this possible Greek background, i. e., πεσοῦσα Nam te cinaedum 
πολλάκις εἰς ἐλ 1 - a 5" y i. ©, 
omer σαν : ευὐθερίαν πεσῇ, or the like, adds that Plautus’ rather pointless suavem 
ay be due to the fact that in libertatem cadere was not yet good Latin, cf. T a oa li =. 
L. L. s. v. cadere. For the use of xi [ ᾿ se yet good Latin, cf. T. cantionem aliquam OCC1 
a wha ke S πίπτω Cl. Alexis 293K. μετὰ ταῦτ᾽ ἀναπεσεῖν ἐκέλευον uncuiculis. Otto, 5. ν. dorsus, quotes a 
. ὃ A we ἘΞ Jy we . ᾿ me & LL» 
supercilium; Pseud. 107 supercilium salit, Theocr. 11.517. If I have not 


qur non adhibuisti, dum istaec loquere, tympanum? 
esse arbitror magis quam virum, cf. Stich. 760-1 lepidam et 
pito cinaedicam, ubi perpruriscamus usque ex 


, 
λ 
ll four examples, referring also to 





44 STUDIES IN THE DICTION OF THE 


inferred too much from cinaedus (Poen. 1318), Poen. 1315 belongs with 
the examples under digitus in Otto (p. 116) where we note that an itching 
head apparently was taken as a sign of impudicitia; in all Otto’s examples 
digitus (unus) is emphasized; he therefore concludes that an extreme 
sollicitude for coiffures was the sign of the cinaedus, following in this the 
(mistaken?) scholiast on Juv. IX. 133 qui digito scalpunt uno caput 
cinaedi cum muliebri more componunt caput. For the correct idea cf. 
T. L. L. III.390. 20-31: “Plaut. Bacch. 1193 -t prurit (senis libidinosi), 
Lucil. 883 -t scabit, pedes legit (Hor. Sat. I.10.71) inde scalpere caput 
proverbialiter fere proprium impudicorum”. Ussing (after Taub.) 
seems mistaken in taking Bacch. 1193 merely of hesitation, uncertainty. 
Marx on Lucilius 883 has additional illustrations for Ussing’s idea, but 
his examples would hardly bear on the Plautine passage. Prurio 
Bacch. 1193, Poen. 1315 sq. in double entendre, perprurisco (Stich. 
761), are parallel to Greek κνησιῶ: Aristoph. Eccl. 919 "Hén τὸν ἀπ᾽ 
"lovias τρόπον τἀλαινα κνησιᾷς (cf. Blaydes, V. Leeuwen ad loc.). 

The lingua duplex is another recurring phrase: Asin. 695 fac proser- 
pentem bestiam me duplicem ut habeam linguam, Pseud. 1260 bilingui 
manifesto, cf. Aristoph. Ach. 1201 (φίλημα) ἐπιμανδαλωτόν, Thesm. 
132 the kiss with bolt shot, i. e., with protruding tongue; the Latin 
phrasing is different. The lingua duplex occurs also Persa 299 tamquam 
proserpens bestiast bilinguis et scelestus, Poen. 1034 bisulci lingua, 
quasi proserpens bestia, of glibness and deceit; on the basis of these 
examples we may regard Asin. 695 and Pseud. 1260 as punning pas- 
sages. For proserpens bestia cf. also Stich. 724. 

Certain common nouns have, or are said to have, indecent meanings, 
for the most part in punning passages. So vasa=testes (for the latter 
used in a pun cf. Curc. 32) Poen. 862 facio quod manufesti moechi hau 
ferme solent. Quid id est? refero vasa salva. Cf. Gr. σκεῦος (medical) 
Ael. N. A. 17. 11, Anth. Plan. 243, Taub. on Pseud. IV.7.92, Burmann on 
Petr. 24, Lipsius Antiq. lect. lib. I.8; with Poen. 862 cf. Anax. 22K.10-11 
εἷς μόνος δ᾽ ἱππεύς τις αὐτῆς τὸν βίον παρείλετο. πάντα τὰ σκεύη γὰρ 
ἕλκων ᾧχετ᾽ ἐκ τῆς oixias”; cf. also Priapeia LX VIII.24 grandia ΤΌ] ΟΠ}: 
vasa petisse viri. 

A number of false interpretations center about the word peculium, 
alleged to mean membrum virile in Plautus. The most plausible case 
for this meaning is afforded by Pseud. 1187-1190 quid somniatis? mea 

ΤΟ] do not find this interpretation suggested for the Anaxilas passage, but it seems 


to fit the context; for ἱππεύς cf. Pomp. Prostibulum 155 Rib. quae peditibus nubere 
poterant, equites sperant spurcae. 


SERMO AMATORIUS IN ROMAN COMEDY 45 


quidem haec habeo omnia meo peculio empta. nempe quod femina 
summa sustinent (cf. Lamb. Taub. ad loc.). Ussing rejects these 
lines, on the-ground that this meaning for peculium is later than Plau- 
tus.“ The other alleged occurrences are not convincing. In Most. 
253 dabo aliquid hodie peculi—tibi, Philematium, the ordinary meaning 
of peculium is quite adequate, “I will hand over a little something to 
salt away—to you, Philematium’’; the tone of the passage and the 
entire context forbid obscenity. The adj. peculiaris carries no bad 
connotation, cf. its use in a sentimental passage Asin. 540- 1 etiam opilio 
qui pascit, mater, alienas oves aliquam habet peculiarem, qui spem soletur 
suam, Merc. 524-5 ovem tibi...dabo....peculiarem, Aul. 466 (gallus gallina- 
ceus) anu peculiaris, Persa 201 (ancilla) peculiaris. The verb peculio 
is used in m. p. Persa 192 scelus tu pueri’s atque ob istanc rem ego 
aliqui te peculiabo, cf. impudicitia in 193, also 284-6, but the suggestion 
is innate in the context rather than the verb. Cf. also Poen 843 expecu- 
liatus. Even later usage for peculium is doubtful. Petr. 8 peculio 
prolato, has been absurdly misinterpreted; it can hardly mean any- 
thing but pecunia prolata. Auct. Priap. LII.7 pulcre pensilibus pecu- 
liati has no significance, as the phrase would be equally pointed with 
praediti used in place of peculiati. Retia (Ep. 216) has been suspected, 
but the meaning seems to be as Naudet states it ‘“Retia haec profecto 
fuere quae secum gerebant lenocinia voluptarii pulchrique corporis 
(cf. also literal interpretation there suggested); cf. Aristoph. ap. 
Phrynich. Bekk. p. 18, 22 at τῶν γυναικῶν παγίδες---τοὺς κόσμους καὶ τὰς 
ἐσθῆτας ais χρῶνται αἱ γυναῖκες, Luc. Dial. meretr. 11 τὴν ἐτέραν 
(ἑταίραν), ἣν ἸΠαγίδα ἐπικαλοῦσιν. 

In Poen. 690 (hospitium quaeritare) a muscis, the joke, if one is 
intended, is not apparent. Leo compares Truc. 64, Merc. 361 (Truc. 
284), referring also to Lindsay, Archiv. f. L. L. VITI.442 (where Lindsay 
postulates a slang form ἀμύξεις L. amussis, used sensuobsceno). Lindsay 
also compares (Class. R. X.333) Hesych. 5. v. μύσχον---τὸ ἀνδρεῖον καὶ 
γυναικεῖον μόριον. These suggestions are hardly convincing, and the 


passage remains obscure. It is perhaps more to the point to compare 
the name Μυῖα, used for an Attic hetaira, Luc. Mvias ἔνκ᾽ 11, and also 
(perhaps) on a black figured lekuthos in the British Museum (Bechtel, 


™Peculium may perhaps be taken in its ordinary meaning here, thus making it 
unnecessary to reject the lines. Why not understand sustinent=alunt (merentur)? 
i. e., peculium quod per stuprum alitur, cf. corpus corpore alere ἐργάζεσθαι τῷ σώματι, 
etc.; for this meaning of sustinet cf. Poen. prol. 90 quantum hominum terra sustinet 


(cf. Il. ΥἹ.142 εἰ δέ ris ἐσσι βροτῶν οἱ ἀρούρης καρπὸν ἔδουσιν). 





46 STUDIES IN THE DICTION OF THE 


Die attischen Frauennamen p. 94). For the idea in this name Bechtel 
compares Curc. 499 sq. item genus est lenonium inter homines meo 
quidem animo ut muscae, culices, cimices pedesque pulicesque: odio 
et malo et molestiae, bono usui estis nulli. Cf. Bechtel, loc. cit., where 
other similar names are mentioned. 

For the pun on concha Rudens 702 sq. cf. Bechtel op. cit. p. 91. 
So Jahn (Bericht d. sachs. Ges. 1853 p. 18). Ussing contra. 

A possible double entendre is contained in Bacch. 73 sq. ah nimium 
ferus es. {Mihi sum. tMalacissandus es. Equidem tibi do hanc operam. 
tAh, nimium pretiosa’s operaria. Ferus may translate ὠμός, used of 
temperament Xen. Anab. II-6-12 χαλεπὸς καὶ ὠμὸς, Mem. IIT.16, Luc. Dial. 
meretr. IV.4, etc.; in a literal sense, of leather, Xen. Anab. IV.7.22 
γέρρα δασειῶν βοῶν ὠμοβόεια; cf. ὠμοδέψητος Suidas 5. v. Σεμίραμις, 
ὠμοβύρσος Plut. Crass. 25. With malacissandus cf. μαλάσσω figuratively 
=mollio Eur. Or. 1201, Alc. 771; of working leather Schol. Plat. Conv. p. 
221 E βυρσοδέψας τοὺς τὰς βύρσας ἐργαζαμένους καὶ μαλάττοντας, cf. 
δερματομαλάκτης Phot. 5. ν. σκυτοδέψης; of administering a beating 
Aristoph. Eq. 388. Operaria, opera, etc., suggest the δημιουργός. For 
the pun cf. lex. 5. v. δέφω. 

Less ambiguous than the foregoing are Pseud. 24 scando (ἀναβαίνω), 
Men. Perikeir. 234, Aristoph. 329K., dirumpo Cas. 326, cf. διαμηρίζω 
Aristoph. Aves 669, 706, 1254, moveri (=crisso) Asin. 788, Catull. 
XV.11, cf. κινῶ, Bue Aristoph. Nubes 1103, 1371, Pax 867, 903, Lysis. 
227, etc. Pernoctare, not in itself particularly suggestive (cf. Ter. 
Hec. 539) occurs in the coarse combination Truc. 278 cumque ea noc- 
tem in stramentis pernoctare perpetim, cf. Aristoph. Nubes 1069 ἐν 
τοῖς στρώμασιν τὴν vixra παννυχίζειν, ibid. fr. 695K. The Greek verb 
is frequent in an erotic sense; cf. also the name Παννυχίς Luc. Dial. 
meretr. [X (Bechtel op. cit. p. 125). 


SERMO AMATORIUS IN ROMAN COMEDY 
ΠῚ 


In discussing what I have termed the sermo meretricius, I have been 
concerned with the realistic and colloquial elements of the sermo ama- 
torius in Comedy. Under this head I have included some metaphors 
and similes which seemed distinctly popular or proverbial. There 
remain to be considered the more elaborate metaphor and simile of 
Comedy, that which shows most points of contact with poetry, and 
wouid appear more distinctly literary in origin. Much, in fact, of this 
imagery, was a manifest legacy from the lyric and tragic poets, and was 
destined to be handed down, in turn, to Elegy. Such imagery is naturally 
rather familiar, and many of these commonplaces have already been 
discussed by Leo, Hoelzer, and others. Some of this material I have 
felt obliged to include, because of its relation to other topics, or in the 
interest of completeness. My intention has been to include all that 
has special significance in regard to the erotic diction of Comedy, and to 
omit such passages as contribute nothing from this point of view. 

The conventional Cupido (Amor), with his wings, bow and arrows, 
his paramount power, and his blind vindictiveness, pervades Comedy 
(cf. Hoelzer p. 10 sq.). The ingenuity of the Comic poets makes him a 
torturer: Cist. 203 sq. credo ego amorem primum apud homines carnu- 
ficinam commentum (Hoelzer p. 55-6); his functions as carnufex are 
described in the same context: cf. cruciabilitatibus animi (205) and 206 
sq. iactor, crucior, agitor, stimulor, vorsor in amoris rota, etc.; cf. also 
(on carnuficina) Capt. 597 pix atra agitet apud carnuficem tuoque 
capiti inluceat. Incidentally Cupido is a evpérns, i. e., (amorem) 
primum apud homines carnuficinam commentum; for the εὑρήματα 
in general cf. Leo Plaut. Forsch.? 151 sq. The comparison versor in 
amoris rota (Cist. 207) isapparently Greek: cf. for the literal idea Aristoph. 
Plutus 875-6 ἐπὶ τοῦ τροχοῦ yap δεῖ σ᾽ ἐκεὶ στρεβλούμενον εἰπεῖν ἃ πεπανούρ- 
γηκας, Lysis. 845-6 (a debased comparison), Ranae 615 sq. For στρέβλη 
used figuratively cf. Diphil. 88K. λύπας, μερίμνας, ἁρπαγάς, στρέβλας. 
Stimulor (Cist. 207) suggests the κέντρον; cf. also Bacch. 1159 cor sti- 
mulo foditur, and stimulatrix, a temptress, Most. 203-219. For Gr. 
κέντρον cf. A. P. V.220 καὶ τὸ θαλυκρὸν κεῖνο κατημβλύνθη κέντρον ἐρωμανίης, 
ibid. V.247 κεντρομανὲς δ᾽ ἄγκιστρον ἔφυ στόμα, cf. also Eur.Hipp.39 
κέντροις ἔρωτος, Plat. Republ. 573 A, (other examples in Hoelzer p. 55). 
Similarly used is axis Timoth. 2K. ἔρως . . . - -. 1 φρενῶν ais, 
A. P. XII.76 πόθων ἀκίδες. The idea in such comparisons is some- 
times a sting: cf. Theocr. XIX, where Cupid and the bee are com- 





48 STUDIES IN THE DICTION OF THE 


pared.” A weaker comparison is involved in the verb κνίζω: Luc. 
Dial. meretr. X.4 κέκνισται yap κἀκεῖνος τῆς Νεβρίδος, Theocr. IV.59.% 

Love is apparently personified as a poisoner Cist. 298 video ego te 
Amoris valde tactum toxico”; the idea is probably a philtre: cf. Eur. 
Hipp. 509 ἐστιν... φίλτρα μοι θελκτήρια ἔρωτος, Alciph. 1.37.5 ἀλλ᾽ 
ἀμφιβάλλειν εἴωθε τὰ φίλτρα καὶ ἀποσκήπτειν εἰς ὄλεθρον. Love isa malignant 
caupo Trin. 673 insanum malumst hospitio devorti ad Cupidinem, a 


comparison not paralleled in Greek, so far as I can discover. The 
speed of love is compared to the flight of a missile from a ballista Trin. 
668 itast amor ballista ut iacitur: nil sic celerest neque volat; possibly 
a Latin comparison, although the swiftness of love is a Greek common- 
place (cf. Hoelzer p. 14). We have a rain of love Most. 142, in a simile 
perhaps suggested by the Zeus and Danae myth, so familiar in Greek 
and Latin erotic poetry”; love as a stain Poen. 198 inest amoris macula 
huic homini in pectore, cf. eluere (amorem) Prop. 11.24.10, and love 
as a disease Cist. 71, etc. (Hoelzer pp. 43-4). The familiar bow and 
arrows occur Persa 25 sagitta Cupido cor meum transfixit (cf. Hoelzer 
p. 55). Less trite is the spike of Love Asin. 156 fixus clavo Cupidinis, 
on which compare Leo Plaut. Forsch.’ p. 154 n. 4. Love is referred to 
as a sauce Casina 220 sq., and the loved one is the food of the lover 
Bacch. 23, Merc. 744, Curc. 186. 

The combination of joy and pain in love which the Greek expressed 
by Ὑγλυκύπικρον is developed in Latin by the gall and honey figure. 
The Latin passages for this dulce (mel) and amarum (fel) oxymoron, 
with adequate Greek comparisons, are cited by Hoelzer p. 41. 

The heart is regularly the seat of the affections: Miles 1088 cor 

saliat (cor is perhaps merely physical here, and the 

For aculeus, outside of an erotic context, cf. Trin. 1000 iam dudum meum ille 
pectus pungit aculeus, Bacch. 63 aculeata. For stimulus Truc. 853 ne ista stimu- 


lum longum habet. 

73Apropos of the tortures of love, the fires of love are as trite a figure in Comedy as 
elsewhere, cf. Asin. 919 ex amore tantum est homini incendium, Merc. 590 (cf. Trin. 
675 facis incendium, Lamb., Prescott Class. Phil. V.103-4), Ter. And. 308, Haut. 367. 
So πῦρ A. P. V.50 πῦρ δὲ φέρειν κύὐπριδος οὐ δύναμαι, ibid. V.6 ὁ μὲν ἀρσενικῷ θέρεται 
πυρί. The loved one is sometimes regarded as the flame: Eun. 85 accede ad ignem 
hunc, iam calesces plus satis. The lover burns with passion: Merc. 600 pectus ardet, 
ibid. 591. So καίω A. P. V.5 ἄμφω καιόμεθα, Alciphron 1.13 φλέγομαι, A. P. V.10 
καταφλέγω, Aristoph. Lysis. 221 ἐπιτύφομαι. 

74For the personification cf. ibid. 300 cave sis cum Amore tu umquam bellum 
sumpseris. On amor vs. Amor in Elegy cf. Pichon p. 66. 

Cf. also στάζω Eur. Hipp. 525 sq. Ἔρως, Ἔρως, ὃ κατ᾽ ὀμμάτων στάζεις πόθον, 


A. P. V.13. 


SERMO AMATORIUS IN ROMAN COMEDY 49 


throb the actual result of excitement: cf. T. L. L. IV. 931. 45-50), Merc. 
204, Bacch. 1159 (cf. T. L. L. IV.932. 5 sq., 932. 40 sq., 934. 31 sq.). 
From this idea develop the stereotyped phrases amat corde Truc. 177, 
cordist Cist. 109, Ter. Phorm. 800, and the noun cordolium (heartache) 
Cist. 65. Pectus is synonymous with cor, and about equally common 
as the seat of the affections, cf. Bacch. 628 multa mala mi in pectore 
nunc atque acerba eveniunt, Epid. 555, Merc. 590, 600, Most. 164, Rud. 
221. It is not, however, found in stereotyped phrases, excepting as the 
seat of reason (cf. cor Miles 786, Cist. 509, etc., T. L. L. [V.935.7 
sq.) in the phrase pectus qui sapiat Bacch. 659, Miles 786. καρδία is 
used frequently as the seat of the affections: Aristoph. Ranae 54 πόθος 
τὴν καρδίαν ἐπάταξε, A. P. V. 235 καὶ τρομέω κραδίη τε βυθῷ πελεμίζεται 
οἴστρῳ, A. P. V.10 ἐπ᾽ ἐμὴν ἰοβολεῖ κραδίην (Ἔρως), Aristaen. [1.5 
πυκνὰ παλλομένης ἐφάπτομαι τῆς καρδίας καὶ δεινῶς ἐκπηδᾳ καὶ φλέγεσθαί 
μοι δοκεῖ, A. P. XII.49. Love is responsible not only for the heart 
throbs but for pallor and emaciation (Hoelzer pp. 48,55). The unhappy 
lover languishes and pines away: Ter. Ad. 603, cor contabescit Merc. 
205, Pseud. 21, cf. τήκομαι A. P. V.210 τήκομαι ὡς κηρὸς πὰρ πυρὶ 
κάλλος ὁρῶν, ibid. V.259, ἔρωτι kararernxws Eubulus 104K. and τρύχομαι 
Aristoph. Pax 989 οἵ gov τρυχόμεθα ἤδη τρία καὶ δέκα ἔτη (cf. Blay- 
des, critical note and commentary ad locum, and compare κνίζω (κέκνισ- 
ται) etc., p. 48). For Latin references on pallor, etc., cf. Hoelzer p. 48 
and compare A. P. V.242 ὡς εἶδον Μελίτην ὦχρος were, A. P. V.259, 
Ach. Tat. 1.8. ὡς οὖν ταῦτ᾽ ἤκουσεν ὁ Κλεινίας ὠχρίασεν. 

The surge or tide of love is suggested Asin. 158 quam magis te 
in altum capessis tam aestus te in portum refert. Cf. Catull. 68.107. 
So also κῦμα A. P. V.235 ψυχῆς πνιγομένης κύματι κυπριδίῳ, A. P.V.190 κῦμα τὸ 
πικρὸν Ἔρωτος. Cf. fluctuat Merc. 890 quid si mi animus fluctuat (Hoelzer 
p. 50), aestuo Catull. 25. 12 aestues velut . . . .- magno de- 
prensa navis in mari, Varro Men. 204 (T. L. L. 1.1113. 77 sq.), Mart. 
TX.22.11 aestuet ut nostro madidus conviva ministro. The paths 
of love figure in Trin. 667 atque ipse Amoris teneo omnis vias, Persa 1ff. 
qui amans egens ingressus est princeps in Amoris vias superavit aerum- 
nis suis aerumnas Herculi. The idea in the two passages is different; 
in Persa 1, the thought is the course of trials and tribulations which love 


imposes on the needy lover; in Trin. 667 viae=artes, i. e., the wiles of 


love; cf. Prop. 1.1.17 in me tardus Amor non ullas cogitat artes, nec 
meminit notas ut prius ire vias. Leo compares aptly enough (PI. 
F.2 p. 154) Plato Symposium 203 D, the description of Love as the son of 
Πόρος, hence πόριμος, ἀεί τινας πλέκων μηχανάς ; as for his statement 





50 STUDIES IN THE DICTION OF THE 


(Gott. Gel. Anz. 1898, 748) “‘viae amoris aus dem Symposium in die 
Erotik gekommen wird” cf. the very just criticism of Rothstein, Philo- 
logus 59 p. 457 and note 1, where the danger of positing sources on 
slight resemblances is pointed out.” 

Comparisons of love and war are equally frequent in both Greek and 
Latin: Persa 24 saucius factus sum in Veneris proelio, is used of himself 
by a disheartened lover; cf. A. P. XII.100.4 ἔτρωσε. The service of the 
meretrix is called militia Truc. 230 ubi nil det, pro infrequenti eum mittat 
militia domum (cf. Lamb., Taub., ad loc.). Cf. Horace Odes 3.26.2 militavi 
non sine gloria, Persa 231-2 at confidentia illa militia militatur multo magis 
quam pondere, Caec. 67 Rib., militia Prop. 1.6.30. Lovers’ quarrels 
are bellum, and reconciliation pax: Ter. Eun. 52 ubi pati non poteris, 
quom nemo expetet infecta pace ultro ad eum venies, ibid. 61 (vitia 
amoris) indutiae bellum pax rursum. Cf. σπονδαί Aristaen. I1.14 
ὑμᾶς éxwpifov ἀπ᾿ ἀλλήλων ἄσπονδος μάχη καὶ ἀδιάλλακτος ἔρις, ibid. 
11.2 τοίνυν καὶ προσάξω τὸν νέον πλουσίως ἐπικηρυκευόμενον δι᾿ ἐμοῦ" τὸ 
γὰρ πρὸς ἑταίρας κηρύκειον κτλ., Lucian Dial. meretr. XII.5 ἤδη καὶ Πυθιὰς 
μεθ᾽ ἡμῶν" ἄξιον γὰρ αὐτὴν παρεῖναι ταῖς σπονδαῖς (libations and truce). Seduc- 
tion is governed by military tactics: Curc. 56 qui volt cubare pandit saltum 
saviis (for literal idea cf. Casina 887 inlecebram stupri principio savium 
posco, and examples under caput limare p. 43). Cf. πορθὼ A. P. V.294 
ναὶ τάχα πορθήσω τείχεα παρθενίης, ibid. V.58, ἐξαλαπάζω V.294 
οὔπω δ᾽ ἐξαλάπαξα φίλης πύργωμα κορείης ἀλλ᾽ ἔτ᾽ ἀδηρίτῳ σφίγγεται 
ἀμβολίῃ. Cf. Truc. 169 sq. amator similist oppidi hostilis. (Quo argumento 
(st)? Quam primum expugnari potis (est), tam id optumumst amicae. 
For another form of comparison cf. νυκτομαχῶ Aristaen. 1.10 6 δὲ οὖν τῇ 
παρθένῳ βραχέα νυκτομαχήσας ἐρωτικῶς τό γε λοιπὸν εἰρηναίων ἀπέλαυεν 
ἡδονῶν. Soin Latin elegy, arma Prop. 1.3.16, bella ibid. 111.8.32. 

Plautus sometimes employs legal phraseology of the lover who is 
bound hand and foot. Instead of the simple servus, servio (δουλεύω) 
the lover is said to be addictus: Bacch. 1205 ducite nos quolibet tamquam 
quidem addictos. Sometimes it is merely that he is under bonds: Bacch. 
180 ita me vadatum amore vinctumque attines, Curc. 162 ubi tu’s qui 
me convadatu’s Veneriis vadimoniis. This, at least, appears to be a 


7%Greek ὁδός, κέλευθος, δόλιχος, are also used figuratively, but with the same 
definite suggestion found in such phrases as εἰς τέλος ἔρχεσθαι, ἀνύω, ἔργον ἔρωτος ἀνῦσαι. 
Cf. ὁδός Ach. Tat. 1.9.7 πῶς ἂν τύχοιμι τῆς ἐρωμένης ; οὐκ οἶδα yap τοὺς ὁδούς, Longus, I, 
17 ἀπέδραμε ζητῶν ἄλλην ὁδὸν ἔρωτος, A. Ρ. V.275 ‘Qs δὲ κελεύθου ἥμισυ κυπριδίης 
ἤνυσον ἀσπασίως, ibid. V.55 ἤνυσεν ἀκλινέως τὸν κύπριδος δόλιχον. With these expres- 
sions compare Prop. 11.33.22 noctibus his vacui ter faciamus iter. The Plautine use 
of viae=artes appears Prop. 1.1.18. Prop. 1.8.30 is perhaps midway between the two. 


SERMO AMATORIUS IN ROMAN COMEDY 51 


characteristically Roman turn of phrase, though merely a substitute for 
the familiar -vincula amoris, as Bacch. 180 (supra) suggests, cf. also 
Trin. 658 vi veneris vinctus, Ter. And. 561, Hec. 168. On the vincula 
amoris cf. Leo Gétt. G. A. 1898 pp. 748-9 and Rothstein Philologus 59 
pp. 454-5. 

Another common class of figures is taken from the palaestra. Erotic 
figures from this source are favored in Greek, and occur as frequently 
as military comparisons in Latin. For example, in the Fotis episode, 
Apuleius Metam. 2. 17, Lucian (Asinus c. 8 p. 576) uses palaestra 
figures where Apuleius has figures drawn from warfare; the girl in the 
Ὄνος is appropriately named Παλαίστρα and this name turns up else- 
where also (Bechtel Attische Frauennamen p. 124). The prevalence 
of such comparisons in Greek may be explained by the fact that the 
wrestling schools were actually notorious as sources of corruption for 
young boys (cf. Aristoph. Nubes 973 sq., Becker Charikles (Berlin 1877) 
II.p. 260 sq.), and by the ease with which the various athletic exercises 
suggested erotic comparisons. It seems probable, then, that the elab- 
orate comparison Bacch. 66 sq. was found in much the same form in the 
Greek original. In Plautus it stands as follows: Bacch. 66-/2 penetrem 
me huius modi in palaestram ubi damnis desudascitur? Ubi pro disco 
damnum capiam, pro cursura dedecus . . . . - ubi ego capiam 
pro machaera turturem, (ubique imponat in manum alius mihi pro 
cestu cantharum:) pro galea scaphium, pro insigni sit corolla plectilis, 
pro hasta talos, pro lorica malacum capiam pallium: ubi mi pro equo 
lectus detur, scortum pro scuto accubet? Palaestra is the key word 
that suggests the detailed simile. There is some evidence of free hand- 
ling by the Latin poet. The antitheses pro disco damnum, pro cursura 
dedecus, containing, as they do, the favorite Latin (and Plautine) com- 
bination damnum dedecus, seem to show Plautine originality, partly 
for the sake of alliteration, in the second members; but for discus and 


cursura in such comparisons cf. A. P. V.19 viv δὲ καλοῦμαι θηλυμανὴς, καὶ 


νῦν δίσκος ἐμοὶ κρόταλον, ibid. V.55 ἤνυσεν ἀκλινέως τὴν κύπριδος δόλιχον. 
Scortum pro scuto (72) is likewise Plautine alliteration. The other 
pairs show, for the most part, neat contrasts between the nouns opposed 
to one another, and the implied verbs fit either member; for example 
ἐπιβαίνω, ἀναβαίνω (ascendere) is equally applicable to ἵππος (equos) or 
κλίνη (lectus). This does not hold good of one pair, i. e., machaera, 
turturem, and the line has been questioned for this reason. It should 
be remembered that we are considering a series of contrasts between the 
accoutrements of the athlete or soldier, and the paraphernalia of the 





52 STUDIES IN THE DICTION OF THE 


reveler; in this series turtur serves as well as the next thing for a repre- 
sentative dainty, cf. Most. 46. Whether it be taken asa live pet (Lamb.) 
or a part of the menu, there seems to be a particular erotic significance 
to the dove: cf. Artem. [1.20 Φάσσαι δὲ καὶ περιστεραὶ γυναῖκας σημαίνουσι. 
φάσσαι μὲν πάντως πορνικάς. περιστεραὶ δὲ ἔστιν ὅτε καὶ κοσμίας καὶ οἰκοδεσ- 
ποίνας, Photius Lex. τρυγών" τὸ ζῷον᾽ παίζεται δὲ εἰς τὴν τῶν γυναικῶν 
συνουσίαν, Hesychius τρυγών" ἰχθύς θαλάσσιος . . . . -. καὶ ὄρνις 
καὶ ἡ τῶν γυναικῶν μίξις. καὶ σύντροφος. These passages go to show 
that the dove, as the bird of Aphrodite, was not without an esoteric 
significance for the initiate. In the very similar passage Aristoph. 
Ach. 1118-1142 AAM.—w7at. rai καθελὼν μοι τὸ δόρυ δεῦρ᾽ ἔξω φέρε. AIK. 
mat παῖ, σὺ δ᾽ ἀφελὼν δεῦρο τὴν χορδὴν φέρε κτλ. most of the contrasts 
are as startling as machaera turturem. For comparisons of a more 
exact type cf. Bacch. 70 pro galea scaphium with Antiph. 109K. τὸ μὲν 
ἐφίππιον στρῶμ᾽ ἐστὶν ἡμῖν, ὁ δὲ καλὸς πῖλος κάδος and Aristoph. 
Thesm. 633, Lysis. 751 with Van Leeuwen’s note ad loc. The Bacchides 
passage need contain nothing more than the surface meanings. For a 
somewhat similar Latin comparison cf. Ovid Her. III.117 tutius est 
iacuisse toro, tenuisse puellam—quam manibus clupeos et acutae 
cuspidis hastam et galeam pressa sustinuisse coma (Leo Plaut. Forsch.” 
p. 55). Figures from the gymnasium are also current: cf. the verb 
exercere Amph. 288 haec nox scita est exercendo scorto conducto (male), 
Bacch. 429 saliendo sese exercebant magis quam scorto aut saviis, cf. 
Eup. 158K. oix’ οἴκαδ᾽ ἐλθὼν τὴν σεαυτοῦ γυμνάσεις δάμαρτα, and Gymna- 
sium as the name of ἃ meretrix Plaut. Cist. (Bechtel Die attische Frauen- 
namen p. 124). The wrestling figure is a common one in Greek: Aristoph. 
Pax 896 ἐπὶ γῆς παλαίειν, Ach. 275 μέσην λαβόντ᾽ ἄραντα καταβαλόντα 
κτλ. Ach. Tat. V.3 παλαίων πάλην ᾿Αφροδισίαν, Longus III.19 
Χλόη δὲ συμπαλαίουσα σοὶ ταύτην τὴν πάλην, A. P. XII.206 παίδων 

77Buecheler A. L. L. 11.116 cites these three passages (the Artemidorus passages 
had already been compared by Gruter) and adds (from Gruter?) Isidore glosses p. 697. 
14 Vulc. turturilla ita dictus locus in quo corruptelae fiebant, quod ibi turturi opera 
daretur i. panem. Adopting the emendation penem, B. concludes that turtur here= 
penis (following Douza, Gruter). As additional support B., following Gruter, cites 
Sen. ep. 96 where turturillae is an epithet for weaklings. B. refers also to the anony- 
mous glossarium eroticum, Paris, 1826. I am inclined to think that Gruter, who was in 
possession of practically all of Buecheler’s material, and some additional passages 
(cf. Taub. on Bacch. 68) was correct in his doubt “hoc scio, non inepte molliorem 
sensum tueri Douzam: nisi tam pudentis videretur iste Pistoclerus verecundiae, ut 
tale quid usurpare metuerit. Certe tota narratione nihil promit spurci, nihil ambigui.”’ 


The Greek contributes nothing toward the proposed meaning for turtur (τρυγὼν) 
and the Latin parallels are not convincing. 


SERMO AMATORIUS IN ROMAN COMEDY 53 


δ᾽ ἡ πάλη ἔσθ᾽ ἑτέρα, ibid. XII.90. Cf. Apuleius II.17 his et huius modi 
conluctationibus. For παλαίστρα in this sense cf. A. P. V.259 x’ ἐν μὲν 
ravvuxinow ὁμιλήσασα παλαίστραις, Theocr. Id. VII.125, Antiph. 
332K. Similarly Mart. X.55.4 idem post opus et suas palaestras. 
On Phormio 484 Eccum ab sua palaestra exit foras Dziatzko-Hauler 
compare Bacch. 66 and Mart. X.55.4. To these we may add Mart. 
[V.55 aut libidinosae Ledaeas Lacedaemonos palaestras. In all these 
cases the word is, apparently, somewhat more drastic than in the Phormio 
passage. 

The ingenuity of the Comic poets was largely occupied with inventing 
new comparisons for the meretrix and her rapacity. The home of the 
courtesan is a mire or morass: Bacch. 384 ut eum ex lutulento caeno 
propere hinc eliciat foras; in Bacch. 368 her gates are the gates of an 
upper world Hell and those who enter there all hope abandon of being 
thrifty, pandite atque aperite propere ianuam hanc Orci. The mere- 
trix herself has the prescience of a bird of carrion in anticipating spoils: 
Truc. 337 quasi volturii triduo prius praedivinant quo die essuri sient, 
cf. Epicr. 28K. πεπονθέναι δὲ ταὐτά μοι δοκεῖ τοῖς aerois οὗτοι γὰρ ὅταν 
ὦσιν νέοι ἐκ τῶν ὀρῶν πρόβατ᾽ ἐσθίουσι καὶ λαγὼς μετέωρ᾽ ἀναρπάζοντες 
ὑπὸ τῆς ἰσχύος κτλ. Again, she is a leech, or, less probably, a vampire, 
Bacch. 372 apage istas a me sorores quae hominum sorbent sanguinem, 
Curc. 152 quae mihi misero amanti ebibit sanguinem, but compare 
Epid. 188 me convortam in hirudinem atque eorum exsugebo san; suinem ; 
for the leech idea cf. Theocr. Id. 11.55.6 αἰαὶ ἔρως ἀνιηρέ, τί μευ μέλαν 
ἐκ χροὸς αἷμα ἐμφὺς ὡς λιμνᾶτις ἅπαν ἐκ βδέλλα πέπωκας ; cf. also 
A. P. V.151 αἵματος ἀνδρῶν σίφωνες. The destructive effect of 
the courtesan is compared to that of a tempest: Most. 162 haec illa’st 
tempestas mea mihi quae modestiam omnem detexit, tectus qua fui; 

she is a torrent: Bacch. 85 rapidus fluvius est hic: non hac temere transiri 
potest, and presents to her greed are like water running into the sea: 
Truc. 565 nam hoc in mare abit misereque perit sine bona omni gratia, 
Asin. 135 nam mare haud est mare: vos mare acerrimum: nam in mari 
repperi, hic elavi bonis. In the same vein are comparisons to an eddy 
or whirlpool: cf. Hoelzer p. 72, Leo Plaut. Forsch.” p. 150, and note 3, 
Bacch. 470-1 meretricem indigne deperit . . . . . atque acerrume 
aestuosam: absorbet ubi quemque attigit, of doors of meretrix ‘Trac. 
350, cf. Alciph. 1.6.3, Anaxilas 22K. ἡ δὲ Pplom τὴν χάρυβδιν οὐχὶ πόρρω 
που ποιεῖ τὸν δὲ ναύκληρον λαβοῦσα καταπέπωκ᾽ αὐτῷ σκάφει. The Anaxi- 
las fragment includes also comparisons of the courtesan to Scylla, 

Sphinx, and Chimaera; cf. the Horatian “ triformi Chimaera”’ and Bechtel, 





54 STUDIES IN THE DICTION OF THE 


Attische Frauennamen p. 83. Most of the other similes used in Plautus 
of the meretrix could probably have been paralleled in Greek Comedy, 
if the remains were more extensive. 

There is more prose than poetry about those figures in which the 
meretrix is likened to a custom house officer, portitor, or a tax collector, 
publicanus (τελώνης). The former comparison is suggested Asin. 159 
tam aestus te in portum refert. fEgo pol istum portitorem’® privabo 
portorio, and developed ibid. 241 portitorum simillimae sunt ianuae 
lenoniae: si adfers, tum patent: si non est quod des, aedes non patent. 
For the general idea compare Aristophon 3K. ai τῶν ἑταιρῶν yap διοπετεῖς 
οἰκίαι γεγόνασιν ἄβατοι τοῖς ἔχουσι μηδὲ ἕν. The Plautine simile may 
perhaps be fixed as Greek by comparison with Eupolis 48K. ἐλλιμένιον 
δοῦναι πρὶν εἰσβῆναι σε δεῖ. Kock suggests that this passage has to do 
with admission to a lupanar, but fails to compare it directly with the 
Asinaria passage. 

The extended simile Truc. 141 sq. tu te Veneris publicum aut Amoris 
alia lege habere posse postulas, etc., can hardly be claimed as definitely 
Latin, or Greek, on existing evidence, though I am inclined to believe it 
Plautine in the main. The possible Greek background for such words as 
publicanus (τελώνης), publicum (redwvia) is obvious, but hardly con- 
tributes anything definite. On the other hand line 144 Nam advorsum 
legem meam ob meam scripturam pecudem cepit, seems to require the 
definite Latin background supplied by Varro R.R.II.1.16 ad publica- 
num profitentur, ne, si inscriptum pecus paverint, lege censoria com- 
mittant. On the basis of this passage Ussing construes, ‘Contra legem, 
ait Diniarchus, Phronesium meum pecus cepit quasi non scriptum esset 
aut quasi scriptura non soluta esset” ; this seems far more likely than “‘per- 
egrinum pecus in id quod mihi adscriptum est, recepit” (Taub.). I take 
the phrase cepit pecudem to mean, she has confiscated my property,‘ closed 
me out,” cf. dedistis otium (138), negotium abstulistis (139). For res 
pecuaria (147), aratiuncula (148), aratio (149) cf. Cic. Tull. 19 deinde 
iste pater familias Asiaticus beatus, novus arator et idem pecuarius, 
Verr. II.188 qui sit iste Verrucius, mercator . . . . . an arator 
an pecuarius, Deiot. 27 agricola et pecuarius. With reference to 
Veneris publicum habere (141-2), habuit publicum (143), I do not find 
that δημόσιον Ξε τελωνία; the Latin phrase corpus publicare should be 


"Cf. Nonius p. 24, 13 portitores dicuntur telonarii qui portum obsidentes omnia 
sciscitentur, ut ex eo vectigal accipiant. 


SERMO AMATORIUS IN ROMAN COMEDY 55 


quoted in connection with publicum habere.7? Apparently the only 
things to suggest Greek influence on this passage are the punning on 
aro (aratiuncula) and the comparison between girl and boy love (150 
sq.), which was rather a Greek than a Latin commonplace, at least in 
Plautus’ time. 

There is clearer evidence of a Greek background for the somewhat 
obscure lines beginning Mercator 518 possin tu, sei ussus venerit, sub- 
temen tenue nere. The phrase subtemen tenue is the Greek στήμων 
ἐξεσμένος (ἰσχνός, ἀραιός) cf. Bliimner Technologie? I.p. 128. For the 
full phrase subtemen tenue nere cf. Hom. Batrach. 181 (Bliimner 1.142 
ῃ. 2). πέπλον . . ὃν ἐξύφηνα καμοῦσα ἐκ ῥοδάνης λεπτῆς 
καὶ στήμονα λεπτὸν ἔνησα. For the opposite, 1. e., the filum (subte- 
men) crassum, the Greek is στήμων πυκνός, στερεός (Bliimner loc. 
cit.), cf. Merc. 519 scio te uberius posse nere. Uberius nere is apparently 
a translation of πυκνότερον νεῖν, (viev). The difficulty of the lines 
consists in the fact that the poets seem to be developing some 
flagitious jest, as is made almost certain by 523 operam accusarl non 
sinam meam. None, however, of the words involved, in Greek or 
Latin, save only operam (523) seems to be used elsewhere in erotic 
meanings, and it may be that the whole passage simply leads up to 
ovis (524): ovem tibi millam dabo, natam annos sexaginta. Ovis as a 
simile for the senex amator (Leo Plaut. Forsch.? p. 156) occurs of the 
two old men Bacch. 1121 sq., and, in this passage, of the old dotard 
who is to be sheared or exploited, cf. the Greek use of πρόβατα for “good 
for nothings’? (Lamb.). The expression ovis peculiaris (Merc. 524) 
is used sentimentally of the one true lover of the meretrix, Asin. 540-1 
etiam opilio qui pascit, mater, alienas ovis aliquam habet peculiarem 
qui spem soletur suam. ‘The lover is referred to as a dog, Poen. 1234 
sq. etiam me meae latrant canes (cf. T. L. L. III.256.16), but not in 
compliment (T. L. L. 111.258.21 sq.). 

Figures from hunting, fowling, and fishing, as parallel to the arts 
of the meretrix, are very frequent, and are developed at unusual length. 
Hoelzer (p. 73) has noted most of the passages for Comedy, and I need 
add only a few more or less significant Greek parallels to what he has 
collected. For piscatura cf. A. P. V.67 κάλλος ἄνευ χαρίτων τέρπει 
μόνον, οὐ κατέχει δὲ ὡς ἄτερ ἀγκίστρου νηχόμενον δέλεαρ (esca), Nicophon 4K., 
Crat. 216K., where Kock refers to As. 221, Aristaen. 1.17 συχνότερον οὖν 


Ἶ 4 " Ρ , ’ 9 - 
τὸ δέλεαρ αὐτῇ προσακτέον, Kav αὖθις TO ἄγκιστρον καταπίῃ πάλιν ἀσπαὰλ 


Φ ᾿ ; » & a. 8 ἢ 4 j ἘΦ 
Ἤ7ῃ this relation note Hesychius 5. Δημιάσι πύλαις : ὁ δὲ Αντίπατρος τὸ γυναι 


κεῖον μόριον δημόσιον ἔφη. 





56 STUDIES IN THE DICTION OF THE 


ιεὐσω. Cf. Truc. 34 sq., Asin. 178. For piscatus=“catch,” of the 
lover ensnared, cf. Bacch. 102 and Aristaen. 1.7 ἑτέρα πολλῷ βελτίων 
TNS προτέρας ἐμπέπτωκεν ἄγρα. For venatura Miles 990 viden tu 
illam oculis venaturam facere, cf. A. P. V.231 πάντοθεν ἀγρεύεις τλήμονας 
ἠιθέους, Aristaen. II.2 μὴ τρόπος ἀπειθὴς ἀποσοβήσῃ ὃν εὖ μάλα τεθήρακεν 
ἡ μορφή, A. P. V.193, XII.99. For aucupium (viscus, retia, etc.) 
Asin. 215 sq., Bacch. 50, 1158 (on rete cf. also Leo Plaut. Forsch.2 p. 
149), and Truc. 37 (fish nets), Epid. 216, and Amphis 23K. (discussed 
p. 45), A. P. V.100 θηρευτὴν ὄμμασιν ἰξὸν ἔχων, ibid. V.56 (γληναι) 
σπλάγχνων ἡμετέρων δίκτυα καὶ παγίδες, ibid. V.96. To be men- 
tioned in the same connection are the Latin verbs capio and capto: 


Epid. 215, Ter. Hec. 73, particularly the use of captus (amore) Andria 
82, cf. A. P. XII.99 ᾿Ηγρεύθην ὑπ᾽ "Ἔρωτος. 


SERMO AMATORIUS IN ROMAN COMEDY 
IV 


I have yet ‘to consider a few terms that have to do with the senti- 
mental side of the sermo amatorius in Comedy, and are, incidentally, 
of considerable importance in the interpretation of numerous passages 
in Elegy. It has already been remarked that what little sentiment 
appears in Comedy is necessarily associated with the meretricious rela- 
tionship. ‘The Comic poets were obliged to look, for this sort of interest, 
to those more lasting attachments between the meretrix and a single 
lover which differed from the ordinary ὁμιλίαι (consuetudines) in per- 
manence, and in the presence of real affection on both sides. However 
rare such ideal relationships may have been in fact, they are fairly 
numerous in Plautus and Terence, and in Greek Comedy as represented 
by Lucian, Alciphron, and Aristaenetus. The best examples in Plautus 
are Selenium and Alcesimarchus (Cist.), Philematium and Philolaches 
(Most.). Selenium expresses her passion for her lover Cist. 76 sq. 
misera maceror quom illum unum mi exoptavi, quicum aetatem degerem. 
Philematium is warned against a similar attachment Most. 195-6 stulta’s 
plane quae illum tibi aeternum putes fore amicum et benevolentem. 
Moneo ego te: te ille deseret aetate et satietate.” In such a relation 
the girl was rated as pudica if she remained faithful to one lover: Cist. 
88 nec pudicitiam imminuit meam mihi alius quisquam, Miles 508-9 
quod concubinam erilem insimulare ausus es probri pudicam, cf. 
σώφρων Men. Epitrep. 520. Beside the ties of intimacy and affec- 
tion (consuetudo), (cf. p. 17), there were oaths to bind the lovers 
together: Men. Samia 279 ὅρκος πόθος χρόνος συνήθει᾽ οἷς ἐδουλούμην ἔγώ, 
Ter. And. 277 sq. adeon me ignavom putas, adeon porro ingratum aut 
inhumanum aut ferum, ut neque me consuetudo neque pudor commoveat 
ut servem fidem? Such an oath-bound compact of fealty between 


lovers was commonly termed a ὅρκος φιλίας. It is to be distinguished 
from the formal contract, syngraphus*! (Asin. 746), by which a courtesan 
was legally bound to one lover for a prescribed space of time. The Latin 
expression for the ὅρκος φιλίας was foedus. 


8°For satietas (amoris) cf. taedium in Elegy; κόρος in Greek, A. P. V.77 εἰ 
τοίην χάριν εἶχε γυνὴ μετὰ Κύπριδος εὐνὴν, οὐκ ἄν Tot κόρον ἔσχεν ἀνὴρ ἀλόχοισιν ὁμιλῶν. 
πᾶσαι γὰρ μετὰ Κύπριν ἀτερπέες εἰσὶ γυναῖκες, A. P. V.255 οὐ κόρον εἶχεν ἔρωτος 
ἀφειδέος, Aristaen. 11.1 τῶν ἀφροδισίων τὸν κόρον, Aristoph. PI. 
190 πλησμονὴ ἔρωτος. 

Οἵ, Reitzenstein Sitzungsberichte der Heidelberger Akademie der Wissenschaf- 
ten, Heidelberg, 1912, Zur Sprache der lateinischen Erotik p. 9 sq. 





STUDIES IN THE DICTION OF THE 


T aa 
aca het ee hh mt meng α ἀσὰς 
ee : ; quent in Catullus and in the 
Blac poets . arting with Leo’s theory® that foedus in Elegy wa 
used with special reference to the above mentioned contracts the W - 
has been much discussed. Reitzenstein, in the work dead dike ¢ 
tolerably clear that foedus, as used by Catullus and the οἰκείων ane 
has nothing whatever to do with the syngraphs of Asin. 746 γ" | simile, 
contracts. His own conception of the foedus amicitiae as in wake 
least, a compact of friendship in the Roman sense, and nines ‘sdantly 
something “peculiar to Roman life and Roman fecling” is anes 1y 
supported by a deft comparison of numerous μαόδνοι a “te 
Comedy, Catullus, Cicero, and the elegiac poets. In hate exam Ati 
the terms amicitia, inimicitia, culpa, benevolus, inimicus ἀδδεῖμαι ey 
are carefully analyzed and compared, with a view to detenuinine thelr 
exact significance in the best Latin usage, and their precise relation οὶ 
one another; the results are then applied to those passages i Sana 
erotic poetry where the foedus amicitiae is mentioned. The main ie : 
tion to the conclusions reached is that they appear to rest one a ie 
rigid interpretation of the words considered. It is true that amiciti 
is rarely used as the exact equivalent of amor, but there is no se 
that it is sometimes so used (cf. Pseud. 1262), and consequently no 
obstacle to such an interpretation where it may seem otherwise indicated 
Amicus is regularly a lover in Comedy, and the complement of ener 
ug 195, 24], Pseud. 196, 218, 228, Stich. 679, as éraipos in Greek: 
cel. 913 αἰαῖ τί more πείσομαι; οὐχ ἥκει μοὐταῖρος and elsewhere. If 
the word amicus is used by Diniarchus,Truc. 171, in its proper sense (longe 
aliter est amicus and amator) it must be remembered that even δ. 
15 sometimes correspondingly used in Greek: cf. Antiphanes 212 ἦθός τι 
Χρυφοῦν πρὸς ἀρετὴν κεκτημένης, ὄντως ἑταίρας. αἱ μὲν ἄλλαι τοὔνομα 
βλάπτουσι. τοῖς τρόποις γὰρ ὄντως ὃν καλόν. The terms benevolus, bene- 
volentia, inimicitia, etc., to which Reitzenstein would give a hawt and 
fast interpretation, are also frequent in Comedy in erotic contexts with 
no apparent indication of the idea that he attributes to them. N sie in 
Comedy nor in Catullus can any technical force be fastened upon the 
word iniuria or the phrase iniuriam facere, that is not amply covered by 
the verb ἀδικῶ as used in the Greek sermo amatorius. Just as iniuria 
and contumelia are, for most purposes, synonymous, so ἀδίκημα and 
ὕβρις show barely a shade of difference in general use: ef AF ΧΠΠΙ 188 
Εἴ σε φιλῶν ἀδικῶ καὶ τοῦτο δοκεῖς ὕβριν εἶναι τὴν αὐτὴν iad ae σὺ 
“Plautinische Forschungen? p. 139, n. 2. 


SERMO AMATORIUS IN ROMAN COMEDY 59 


φίλει με λαβών. ᾿Αδίκημα may be a trivial offence, A. P. XII.118 ἐφίλησα 
τὴν Φλιήν, εἰ τοῦτ᾽ ἔστ᾽ ἀδίκημ᾽ ἀδικῶ, or it may be actual unfaithful- 
ness in the technical sense, Xen. Eph. 11.4 οὐ yap ἄν ποτε πεισθείην ἑκὼν 


Ἄνθειαν ἀδικῆσαι. 
Reitzenstein (op. cit. p. 26) quotes Catullus 72. 7 quod amantem 


iniuria talis cogit amare magis sed bene velle minus. With reference to 
iniuria he says: “Weil es (iniuria) die formelhafte Beziehung der Ver- 
letzung der fides in der amicitia ist, wird durch sie das innerste Wesen 
derselben, das bene velle aufgehoben.” Are we really justified in seeing 
more in this passage than the familiar paradox odietamo? Cf. Ter. 
Eunuch. 70 sq. nunc ego et illam scelestam esse et me miserum sentio: 
et taedet et amore ardeo, et prudens sciens vivos vidensque pereo nec 
quid agam scio. The lover’s grievance, in this case “exclusit,” leads 
his slave to remark: “in amore haec omnia insunt vitia: iniuriae, etc.” 
The state of mind provoked by these iniuriae is recognized by the 
courtesan Thais as inimicitia (174): potius quam te inimicum, etc.; yet the 
facts in this case absolutely preclude those over subtle distinctions which 
may be grafted on the same words by one who considers too curiously 
their use in Catullus. 

The lover’s oath or ὅρκος is a commonplace in the Greek sermo 
amatorius, as Reitzenstein recognizes p. 15, where he quotes a signifi- 
cant passage from Dioscorides, A. P. V.52 ὅρκον κοινὸν "“Epwr’ ἀνεθή- 
καμεν, ὅρκος ὁ πιστὴν ’Apowons θέμενος Σωσιπάτρῳ φιλίην. He fails only to 
remark that the high sentiment of Catullus, and his vehement protesta- 
tions, may be easily paralleled from the same sources. With regard to 
the word foedus itself, Comedy supplies the link between the Greek and 


Catullus: cf. Cist. 460 qui frangant foedera; the meaning of foedus in 
2. similest ius iurandum amantum 


this passage is explained by Cist. 472, 
quasi ius confusicium. The terms of such a contract, or the leges ama- 
toriae, may be illustrated from Longus 11.39 ὄμοσον μὴ καταλιπεῖν Xdonv 
ἔστ᾽ ἂν πιστή σοι μένῃ ἄδικον δ᾽ εἰς σὲ καὶ τὰς Νύμφας γενομένην καὶ φεῦγε 
καὶ μίσει. Reitzenstein quotes (p.28) a passage from Catullus which seems 
to him to illustrate conclusively his friendship argument. The passage 
infquestion, is Catullus 76: 
si qua recordanti bene facta priora voluptas 
est homini, cum se cogitat esse pium, 
nec sanctum violasse fidem, nec foedere in ullo 
divum ad fallendos numine abusum homines. 
multa parata manent in longa aetate, Catulle, 


ex hoc ingrato gaudia amore tibi. 





STUDIES IN THE DICTION OF THE 
INDEX VERBORUM 


nam quaecumque homines bene cuiquam aut dicere poss 
ossunt - : 
aut facere, haec a te dictaque factaque sunt: : auetnen, ot n. 52. capularis, 42. ae 
j ii q aque sunt, accipio, 19-20. caput(limare), 43; prurit, ibid. 
omnia quae ingratae perierunt credita menti. accumbo, 32. carnuficina, 47. 
quare cur te 1am amplius excrucies? aculeus, 48 n. 72: celox, celocula, 36. 
p : 


quin tu animo offirmas atque istinc teque reducis addictus, 50. Chimaera, 55. 


et dis invitis desinis esse miser? adduco, 18. clandestinus, 42 n. 68. 
adeo, 16. clavus (Cupidinis), 48. 


The whole tone and senti is C assage is; > us 

oy ew Π timent of this Catullan passage is amply illustrated adhinnio, 41 (Cist. 308) cf. χρεμέτισμα in commercium (habere), 35. 
y Aristaen. -9, where the parties concerned are a young man and a Greek index concha, 46. 

girl of the courtesan class, περιφρονοῦσα τηλικοῦτον ὅρκον παρέβης ἀλλὰ admissarius, 41. conciliabulum, 36 and n. 60. 

τοὐμὸν μέρος ἀνυπεύθυνος μηδὲ συνθήκας ἔγνως ἐνωμότους φυλάττειν admitto, 25. condimentum, 46. 


ἢ ἢ 7 é ; advenio, 16. Cc uc , 35. 
7 +  THS ons διαπεπτωκέναι gidias . . . . . eppwow κἂν advenio, onduco, 18 n. 35 
adventor, 16. congraeco, 22. 


ae . , ; : : 
ἀδικῇῃς. With μηδὲ συνθήκας ἔγνως ἐνωμότους φυλάττειν compare nec | aegritudo, 5-8. coniunx, 42. 

sanctum violasse fidem (foedere in ullo); with ὁρκίοις θεοῖς Com- aegrotatio, 6. conloco, 24; Afr. 143 Rib. 
pare divum numine abusum. The iniuria in this case is suggested in i aerumna, 11. consuesco, 17. 

the words κἂν ἀδικῇς. The same idea appears in Horace Carm. II.8 aestuosus, 53. consuetio, 17 n. 34. 


ulla si iuris tibi peierati poena, Barine, nocuiss ¢ aestus, 49. consuetudo, 17, 57. 
ἕ sset umquam, etc. , ae : 
P / ‘ , etc ago, (Cist. 311) cf. facio infra, and Friedr. | contabesco, 49. 


It is quite evide lationship ὁμιλί - 
ὌΝ q res nt that a standing relationship ὁμιλία, or consuetudo on Catull. 64.145. contrecto, 31. 
wl one of the courtesan class was frequently invested with an aura of | amator, 31. contumelia, 13, 25, 60. 
sentiment, which made it fit subject for romantic literary treatment. amica, 37, 58. conturbo (pedes), 42. 
a . ., ᾿ Ἢ ὲ Ξ ; Ξ Ψ ὦ 2 . ., . ig 9 
Such relationships were frequently strengthened with oaths (ὅρκοι, βηβσῦε, 99, = 


foedera) in which the gods w re C i io amic 5; 58. sane thal 
called upon ’ SS 7 oO a- . 
4 e pe to witness the mutual blig a amo, 31. cordolium, 49, 


tions entailed. A certain dignity was thereby imparte Gee Ser 
ἣν oe ertain dignity was thereby imparted to the relation- amor, 48 n. 74, 58. cubitura, cubitus, 32. 
ship, which could appropriately be called a φιλία (amicitia). A signi- aratio, aratiuncula, 54. cubo, cubito, 32. 
ficant passage in this connection is Apuleius Met. V.28, where such ties | ardor, 10 n. 17. culex, 46 cf. Cas. 239 and T. L. L. s. v. 
are mentioned, with marriages, as under the special patronage of Venus, anges, 96. — a 
“Os . mle ; ; : , aro, 40. cupiditas, 12. 
non nuptiae coniugales, non amicitiae sociales, non liberum societates- ae gre 
squalentium foederum ins tastidi ite ars (meretricia), 23. cura, 7, 8, 11. 
: , um insuave astidium. The woman was σώφρων . artes (amoris), 49. cursura, 51. 
(pudica) so long as she remained faithful to her lover. While, before, attingo, 30. 
any slight or insult was merely ὕβρις (contumelia, iniuria) or atimia attrecto, 31. damnum (-a), 20, 21, 22, 51. 


(Ach. Tat. V.26, Alciph. 1.27.1, 1.6.2), in this relationship a similar aucupium, 56. damnigeruli, 22. 
audeo, 29. damnosus, 22. 


action became an ἀδίκημα (iniuria) and ἀδικεῖν (iniuriam facere) is + as 

the verb applied. The injured party mi justice ic coca pacer yas 
wl party might look for justice to the gods decumbo, 21. 

originally invoked, Luc. Dial. meretr. XII.2 ἔστι τις θεὸς ἡ ᾿Ἀδράστεια ᾿ bellum, 50 dedecus, 21, 51. 

καὶ τὰ τοιαῦτα dpa. ‘The relationship had much in common with mar- benevolus,-entia, 58. risa 


riage, and, upon the death of a refractory parent, not uncommonly pommimets), ὅν. eres i 
: | : blandior, blanditiae, 23-24. deliciae, 32. 


led up toit. So, while foedus in Latin Elegy should not be related to formal Ἰδών, 9% desidia, 12, 13 

=f . . ᾿ , , ; 
contracts for purely mercenary considerations, it may fairly be con- desidiabula, 21, 22. 
sidered an echo of this somewhat more elevated relationship. There is cado, 42. diligo, 31. 


undoubtedly an intensity of feeling in Catullus which is peculiar to him, | caenum, 33. diobolaris, 19, 38. 
but I see no need to look outside the Greek sermo amatorius to interpret canis, 55. dirumpo, 46. 
his forms of expression. capio, 56. discus, 51. 





62 STUDIES IN THE DICTION OF THE 


divortium, 42. 

do, dono, dona, 19. 
do (obsc.), 34. 
dormio, 32. 

duco, 18, 36. 
ducto, 18. 


egens (amator), 22, 23. 
elecebra, 24. 
emo, 19. 
eques, 44 n. 70. 
equola, 41. 
error, 10. 

esca, 55. 
exaresco, 41. 
excludo, 25. 
exclusio, 25. 
exerceo, 52. 
extrudo, 25. 


facio, 33, 34, and n. 55. 

factor, 34. 

fama, 21, 22. 

fel, 48. 

fera, 36. 

ferio, 43. 

ferus, 46. 

flagitium (-a), 21, 22. 

fluctuo, 49. 

fluvius, 53. 

foedus, 57-60 cf. A. J. P. 1915, 182 n. 2, 
183 n. 1. 

fores, 26. 

formido, 6, 9. 

formosus, 40 n. 65. 

fortis, 39-40, cf. valens Catull. 89. 2. 

frater, fraterculus, 42. 

fructus, 30. 

frugi, 22, 39 cf. Horace Sat. II. 5. 77. 

fruor, 30. 

fuga, 10. 

fugio, 28. 

fulcio, 24. 


galea, 52. 
gaudium, 6, 7. 
graecor, 22. 
Gymnasium, 52. 


habeo, 19. 
hirudo, 53. 
hortus, 40 n. 67. 
hospitium, 45, 48. 


ianua, 53. 
ignis, 48 n. 73. 
illecebra, 24. 
illicio, 24. 
inanis, 35. 
incendium, 48. 


inclino, 42 cf. oquinisco Pomp. 149 Rib. 


indignus, 15. 
indomitus, 42. 

ineptia, 9. 

inermus, 36. 

inimicitia, 58, 59. 
iniuria, 13, 25, 58, 59, 60. 
inopia, 14, 23, 24, 25, 29. 
inops, 35. 

inruo, 41. 

insania, 8,9. 

insomnia, 11. 

intactus, 31. 

integer, 31. 

invenustus, 27. 

invidia, 12. 

iocus, 31. 

iugum, 41. 

labor, 11. 

lacrima, 24. 

lacus, 41. 

laetitia, 6. 

latebrae, latebrosus, 36. 
lavo, 25 n. 45. 

lectus, 24. 

leges (amatoriae), 59. 
limax, 38 (for limo vid. caput) 
lingua (duplex), 44. 
lubido, 12. 

lucrum, 20. 

ludo, 31. 

ludus, 31. 

lupa, lupanar, 36. 
lustra, lustror, 36. 


machaera, 51-2. 
macula, 5, 48. 


SERMO AMATORIUS IN ROMAN COMEDY 


malacisso, 46. 

malevolentia, 12. 

malitia, 38. 

malus, 38 (cf. merx). 

mare, 53. 

medicina, 7. 

mel, 48. 

merces, 19. 

meretrix, 36. 

merx (mala), 38. 

metus, 9. 

militia, 50. 

mitto, 18. 

morbus, 5. 

morem gero, morigerus, 33. 

morologia, 26, cf. multiloquium Merc. 37 
and Donatus on Ter. Eun. 207. 

mortuos, 36. 

moveo, 46. 

munigerulus, 19. 

musca, 45-6. 


navis (praedatoria), 36 cf. λέμβος Greek 
index. 

nequam, nequitia, 22, 39. 

neo (uberius), 55. 

nihili (nili), 39. 

novi (gnosco), 36. 

nubo, 42. 


obducto, 18. 

occento, 26. 

odi, 28, 59. 

officium, 16. 

opera, 16 cf. Ter. Adelph. 532. 
operaria, 16. 

operatrix, 16. 

opus, 33. 

ovis, 55. 


Paegnium, 32. 
palaestra, 51, 53. 
pallor, 49. 

patior, 43 cf. Capt. 867. 
pax, 50. 

pectus, 49. 

peculiaris, 45, 55. 
pecuaria, 54. 


peculio, 45. 
peculium, 44, 45. 

pecus, 54. 

pellicio, 24. 

pergraecor, 22. 

pergula, 37. 

pernocto, 46. 
perprurisco, 44. 
petulantia, 12. 
piscatura, piscatus, 55, 56. 
placeo, 28. 

portitor, 54. 

portorium, 54. 

posco, 19. 

possum, 33. 

potior, 29, 30. 
praedatoria (navis), 36. 
pretiosus, 19, cf. πολυτελὴς ἑταίρα 

Men. 824 K. 

proseda, 37. 
prostibulum, 36. 
prosto, 37. 

prurio, 43, 44. 

publico (corpus), 54. 
publicum, 54. 

pudicus, 57, 60. 
putidus, 39. 


quaero, 16 n. 31 (quaerito, 16, 45) 
quaestus, 15, 16. 
quiesco, 36 n. 58. 


regina, 37 n. 62, cf. Petr. 128 ‘quaeso’ 
inquam ‘regina.’ 

reliquiae, 37. 

res, sing.=property, 21;=commercium 
35; pl.=res veneriae 35 n. 37. 

rete (retia), 45, 56. 

rogo, 17 n. 31. 

rota (amoris), 47. 

rudis, 23. 


saltus, 40 n. 67. 
satietas, 57. 
saucius, 50. 
scando, 46. 
scaphium, 52. 





64 STUDIES IN THE DICTION OF THE 


schoenus (delibutus-o) 37 n. 62. 
scortor, 36. 

scortum, 36. 

scriptura, 54. 

Scylla, 53. 

sector, 28. 

sella, 37. 

sequor, 28. 

sessibulum, 37. 

siccus, 41. 

soleo, 17. 

sollicitudo, 8. 

solus, 32. 

sorbeo, absorbeo, 53. 
soror (sororcula), 42. 
spero, spes, 29. 

Sphinx, 53. 

stabulum (flagiti), 36; 37. 
sterilis, 35. 

stimulor (stimulus), 47. 
sto, 37. 

stulte (facere), 39. 
stultiloquentia, 26. 
stultitia, 9. 

subigito, subigitatio, 29. 
subtemen (nere), 55. 
sucus (consucidus), 41. 
syngraphus, 19, 57. 


taberna, 37. 

taedium, 57. 

tango, 30-1. 

tempestas, 53. 

tento, 29. 

tero, 43. 

terror, 9, cf. Ter. Eun. 84, and Donatus ad 
loc. 

testes, 44. 

toxicum, 48. 

tracto, 31. 

turpis, 15, 38. 

turtur, 52. 

turturilla, 52 n. 77; for turturilla in Isi- 
dore glosses cf. C.G.L. vol. 5, and com- 
pare purpurilla in C.G.L. IV. 153.8; 
V. 477.42; V. 511. 62; V. 524. 30. 


umbra, 41. 


umor, 41. 
usuraria(uxor), 30. 
utor, 50. 


vadatus (con-), 50. 
vadimonium, 50. 

vasa, 44. 

venatura, 56. 

vendo, 19. 

venio, 16 cf. Balyw Men. 824 K. 
venustus, 27. 

verres, 41. 

via, 41; viae (amoris) 49. 
vigilo, 12. 

vilis, 19. 

vincula (amoris), 51. 
virosus, 34. 

viscus, 56. 

vitium (-a), 5. 

volgo (corpus), 33. 

volo, 33. 

volturius, 53. 

voluptarii (homines), 7. 
voluptas, 7. 


ἄγρα, 56 
ἀγρεύω, 56. 
ἀγρυπνία, 11. 
ἀγρυπνῶ, 12 
ἄγω, 18 

ἀδικῶ, 58-60. 
ἀδίκημα, 58-60. 
ἀετός, 53. 
αἰσχρός, 15, 38. 
αἰτῶ, 19 

dis, 47. 
ἀκολουθῶ, 28 n. 49. 
ἁμαρτία, 5. 
ἀναβαίνω, 46, 51. 
ἀνάλωμα, 21. 
ἀναφρόδιτος, 27. 
ἀνήρ, 42. 

dviw, 30. 
ἀπέχομαι, 31 n. 52. 
ἀποκλείω, 25. 
ἀπολαύω, 30. 
ἀποπέμπω, 18. 
ἀργία, 13. 


SERMO AMATORIUS IN ROMAN COMEDY 


ἀρέσκω, 28. 
apa, 40. 
ἄρουρα, 40. 
ἀταύρωτος, 41. 
ἀτιμία, 60. 
avaivw, 41. 
αὖος, 30. 
ἄχθος, 11. 
ἄψαυστος, dl. 


Balyw, tech. Men. 824. 
βάλλω (καταβάλλω), 42. 
βδέλλα, 58. 

βινῶ, 40. 

βλάβη, 21. 

βούλομαι, 33. 


γιγνώσκω, 80 η. 58. 
γλυκύπικρον, 48. 
γυμνάζω, 52. 


δάμαλις, 41. 

δαπάνη, 21. 

δέλεαρ, 55, cf. Crat. 216K. 
δέχομαι, 25. 

δημόσιον, 54-5 n. 79. 
διαμηρίζω, 46. 


δίδωμι, 19; in mal. part. 34. 


δίζημι, 16 n. 31. 
διώκω 28. 
δόλιχος, 50. 
δρῶ, 34. 
δύναμαι, 33. 
δῶρον (α), 19. 


ἐθέλω, 33. 
εἰσάγω, 18. 
ἐκβάλλω, 25. 
ἔκπληξις, 9. 
ἐλαύνω, 32. 
ἐλλιμένιον, 54. 
ἐλπίζω, 29. 
ἐλπίς 29. 
ἐμπολή, 19. 
ἐνεργῶ, 84. 
ἐπαγωγός, 29. 
ἐπαφρόδιτος, 27. 
ἐπιβαίνω, 51. 


ἐπιζήμιος, 22. 

ἐπιθυμία, ὃ, 12. 
ἐπιμανδαλωτόν (φίλημα), 44. 
ἐπιφοιτῶ, 10. 

ἐραστής, dl. 

ἐργάζεσθαι (σὠματι), 16. 
ἐργασία, 15. 
ἐργαστήριον, 10. 
ἐργάτις, 10. 

ἔργον, 98. 

ἐρῶ, 51. 

ἔρως, ὃ. 

ἐρωτικός, 27. 
ἐρωτομανία, 8, 9. 
ἑταίρα, 16, 36, 58. 
εὑρέτης (εὑρήματα), 47. 
εὐτυχῶ, 80. 

ἔχω, 19. 


ζημία, 20. 


ἡδονή, 6, 7. 
ἡσυχάζω, 32, 36 n. 58. 


θιγγάνω, 31. 
θυραυλῶ, 26. 
θυροκοπῶ, 26. 
θυροκοπία, 26. 


ἱππεὺς, 44 n. 70. 


καρδία, 49. 
κατάκειμαι, 32. 
κατακλίνω, 32. 


κέλευθος, 41, 50 η. 76 cf. A. P. V. 245. 


κενός, 90. 
κέντρον, 47. 
κέρδος, 20. 
κῇπος, 40 n. 67. 
κινῶ, 46. 
κνησιῶ, 44. 
κνίζω, 48. 


κολακεύω, κολακεύματα, κολακίαι, 23. 


κόρος, 57. 
κρήνη, 41. 
κρούω, 49. 
κῦμα, 49. 





66 STUDIES IN THE DICTION OF THE 


λαθραῖος, 42 n. 68. 

λαμβάνω, 18, 20 cf. λῆμμα, A. P. VI. 285. 

λέμβος, 36. cf. A. ΡΟΝ. 44 Λέμβιον, ἡ δ᾽ 
ἑτέρα ἹΚΚερκούριον cf. also Turp. 98 Rib. 

λεωφόρος, 41. 

Λύκος, Λύκα, etc., 36. 

λύπη, 5-8. 


μαλακία, 13. 
μαλάσσω, 46. 
μέριμνα, 8. 
μηχαναί, 49. 
μισηταί, 28. 
μισθοῦμαι, 18. 
μίσθωμα, 19. 
μισθωμάτιον, 19. 
μισῶ, 28. 
μόνος (-n), 32. 
μονοκοιτῶ, 32. 
Μυῖα, 45. 
μύσχον, 45. 
μωρολογία, 26. 


νῶ (πυκνότερον), 55. 
νεκρός, 80. 

νόσημα, ὅ. 
νυκτομαχῶ, 50. 


ξηρός, 41. 


ὁδός, 80 n. 76. 

ὁμιλία, 17, 57, 60. 

ὁμιλῶ, 17. 

ὅρκος (φιλίας), 57, 59, 60. 


παγίς (-des), 45 cf. Nicophon 4K; 56. 
παίγνια, 32. 

παίζω, 31. 

παίω, 43. 
παλαίστρα, 51, 53. 
παλαίω, 52. 
πανδοσία,[41. 
παννυχίζω, 46. 
Παννυχίς, 46. 
παρακλαυσίθυρον, 20. 
παρέχω, 33. 

πάσχω, 48. 

πεῖρα, 29. 


πειρῶ, 28. 
πένης, 22. 
πέριστερά, 52. 
πιθανός, 23. 
πίπτω, 42. 
πλάνη, 10. 
πολυζήμιος, 22. 
πόνος, 11. 
πορθῶ, 50. 
πόρνη, 16, 36. 
πράττω, 34. 
πρίαμαι, 19. 
πρόβατα, 55. 
προίστημι, 37. 
προσάγω, 24. 
προσάδω, 26. 
προσφοιτῶ, 16. 
προτρέπω, 24. 
πρωτόπειρος, 23. 
πῦρ, 48. 
πῶλος, 41. 


campos, 39. 
σίφων, 53. 


σκεῦος, 44. 


σπανίς, 14 and n. 27; σπανίς =inopia 


argentaria 23. 
σπονδαί, 50. 


στήμων ἐξεσμένος, 55 cf. Aristoph. 728 K. 


στρέβλη, 47. 
συγγραφή, 19. 


συγκαταδαρθάνω, 33. 


συγκατάκειμαι, 33. 
συμφοραί, 5. 
σύνειμι, 18 n. 34. 
συνήθεια, 17. 


συνουσία, 18 n. 34. 


σχολή, 13 n. 24. 
σώφρων, 60. 


τελώνης, 54. 
τελωνία, 54. 


τέχνη, 23. 


τήκομαι, 49. 
τολμῶ, 29. 
τρίβω (ἀνατρίβω), 43. 
τρύγων, 52. 
τρυφή, 18. 


τυγχάνω, 80. 


ὕβρις, 58, 60. 
ὑβρίζω, 25. 


ὑπέκκαυμα, 24. 


φάρμακον, 7 n. 12. 


φάσσα, 52. 
φεύγω, 28. 
φίλανδρος, 34. 
φιλαργυρία, 12. 
φιλία, 60. 
φίλτρον, 48. 
φιλῶ, 91. 
φόβος, 0, 9. 


SERMO AMATORIUS IN ROMAN COMEDY 


φοιτῶ, 16. 
φροντίς, 7, 8. 


χαμαιτύπη, 43. 

χαρίζομαι, 20, 33. 

χάριτες, 20. 

χρεμέτισμα, ci. adhinnio (Cist. 308) and 
A. P. V. 245 χρεμέτισμα γάμου προκέ- 
λευθον ἱεῖσα. 


χρῶμαι, 80. 
ψαύω, 51. 


ὡραῖος, 38. 
ὠμός, 46. 











